Scepsis scientifica, or, Confest ignorance, the way to science in an essay of The vanity of dogmatizing, and confident opinion : with a reply to the exceptions of the learned Thomas Albius / by Joseph Glanvill ...
         Glanvill, Joseph, 1636-1680.
      
       
         
           1665
        
      
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             Scepsis scientifica, or, Confest ignorance, the way to science in an essay of The vanity of dogmatizing, and confident opinion : with a reply to the exceptions of the learned Thomas Albius / by Joseph Glanvill ...
             Glanvill, Joseph, 1636-1680.
          
           2 v.
           
             Printed by E. Cotes, for Henry Eversden ...,
             London :
             1665.
          
           
             Vol. 2 has special t.p.: Scire/i tuum nihil est, or, The authors defence of the vanity of dogmatizing, against the exceptions of the learned Tho. Albius in his late Sciri ... London : Printed by E.C. for H. Eversden, 1665.
             First ed. published under title: The way of dogmatizing.
             Copy at reel 31:5 (G827) is volume 1; copy at reel 70:14 (G828) is volume 2.
             "A letter to a friend concerning Aristotle": v. 2, p. 77-92.
             Reproduction of original in Library of Congress (v. 1) and British Library (v. 2)
          
        
      
    
     
       
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         eng
      
       
         
           White, Thomas, 1593-1676.
           Philosophy -- Early works to 1800.
           Knowledge, Theory of -- Early works to 1800.
        
      
    
     
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           SCIRE
           /
           I
           
             tuum
             nihil
             est
             :
             OR
          
           ,
           The
           AUTHORS
           DEFENCE
           OF
           The
           Vanity
           of
           DOGMATIZING
           ;
           Against
           the
           EXCEPTIONS
           OF
           The
           Learned
           
             THO.
             ALBIUS
          
           In
           his
           Late
           SCIRI
           .
        
         
           
             
               No
               doubt
            
             but
             ye
             are
             the
             Men
             ,
             and
             Wisdom
             shall
             dye
             with
             you
             !
             
               Job
               .
            
          
        
         
           LONDON
           ,
           Printed
           by
           
             E.
             C.
          
           for
           
             Henry
             Eversden
          
           at
           the
           Grey-Hound
           in
           St.
           
           Pauls-Church-Yard
           ,
           1665.
           
        
      
       
         
         
           
           The
           AUTHORS
           APOLOGY
           FOR
           HIS
           STYLE
           .
        
         
           IT
           may
           perhaps
           seem
           to
           some
           incongruous
           ,
           that
           my
           Reply
           is
           not
           written
           in
           the
           language
           of
           the
           Objections
           ;
           and
           I
           should
           have
           thought
           so
           too
           ,
           had
           the
           Objections
           spoke
           the
           Language
           of
           my
           Discourse
           .
           But
           since
           my
           Assailant
           takes
           the
           Liberty
           to
           recede
           from
           my
           Style
           ,
           I
           know
           no
           reason
           obligeth
           me
           to
           humour
           his
           .
           And
           't
           is
           less
           improper
           for
           a
           Book
           to
           differ
           in
           fashion
           from
           another
           that
           opposeth
           it
           ;
           than
           from
           that
           of
           which
           't
           is
           a
           part
           and
           vindication
           .
           And
           this
           Answer
           were
           sufficient
           for
           the
           seeming
           impropriety
           :
           But
           yet
           I
           have
           Reasons
           more
           considerable
           to
           excuse
           it
           .
           I
           must
           confess
           then
           ,
           that
           by
           that
           time
           Sciri
           was
           extant
           ,
           I
           was
           grown
           so
           indifferent
           to
           those
           matters
           ,
           that
           I
           had
           
           much
           ado
           to
           perswade
           my self
           to
           a
           Review
           of
           what
           I
           had
           written
           ;
           and
           could
           have
           ben
           content
           to
           have
           left
           it
           without
           any
           other
           vindication
           ,
           then
           what
           it
           could
           it self
           obtain
           from
           the
           
             good
             nature
          
           and
           ingenuity
           ,
           of
           impartial
           perusers
           .
           And
           in
           this
           coldness
           of
           humor
           had
           without
           doubt
           deserved
           it
           ,
           but
           that
           my
           Bookseller
           importun'd
           me
           for
           another
           Edition
           :
           which
           request
           of
           his
           having
           consented
           to
           ,
           I
           saw
           my self
           under
           a
           necessity
           of
           decorum
           to
           return
           something
           on
           an
           occasion
           ,
           in
           which
           silence
           perhaps
           might
           have
           been
           ill-manners
           to
           an
           ingenious
           and
           learned
           Adversary
           .
           But
           though
           the
           constraint
           of
           these
           circumstances
           overcame
           my
           aversness
           to
           writing
           any
           more
           on
           a
           subject
           ,
           with
           which
           I
           thought
           I
           had
           done
           for
           ever
           ;
           yet
           could
           it
           not
           prevail
           against
           the
           humour
           I
           had
           of
           troubling
           my self
           no
           more
           then
           needs
           in
           a
           business
           ,
           to
           which
           I
           was
           driven
           ,
           rather
           then
           inclined
           or
           perswaded
           .
           So
           that
           after
           I
           had
           resolv'd
           an
           Answer
           ;
           it
           had
           been
           more
           difficult
           to
           have
           drawn
           my self
           to
           put
           it
           into
           any
           other
           drss
           ,
           then
           what
           is
           most
           easie
           and
           familiar
           .
           Which
           yet
           was
           not
           the
           effect
           only
           of
           the
           indisposition
           and
           laziness
           of
           my
           humour
           ;
           but
           a
           dictate
           of
           my
           discretion
           .
           For
           the
           truth
           is
           ,
           I
           foresaw
           the
           occasion
           would
           not
           engage
           me
           in
           any
           thing
           ,
           that
           I
           could
           think
           worthy
           of
           the
           
             universal
             Language
          
           ;
           except
           I
           should
           have
           written
           a
           Discourse
           ,
           and
           not
           an
           Answer
           .
           Besides
           which
           ,
           had
           I
           used
           another
           style
           I
           must
           have
           been
           more
           diffuse
           in
           reiterating
           what
           I
           had
           said
           in
           the
           
           opposed
           Essay
           ;
           otherwise
           those
           that
           understood
           not
           English
           ,
           had
           been
           uncapable
           of
           my
           justification
           ;
           and
           my self
           ,
           and
           those
           that
           do
           ,
           nauseated
           by
           the
           repetition
           .
           These
           then
           were
           the
           chief
           reasons
           of
           my
           continuing
           the
           Language
           I
           began
           with
           ;
           which
           I
           confess
           I
           was
           the
           more
           easily
           perswaded
           by
           ,
           because
           there
           are
           late
           great
           examples
           of
           like
           practice
           ,
           whose
           fashions
           't
           is
           no
           discredit
           to
           imitate
           .
           And
           to
           all
           I
           might
           add
           ,
           that
           I
           love
           not
           that
           my
           Discourse
           should
           wear
           Linsy-Woolsy
           .
        
      
    
     
       
         
         
           
           SCIRI
           ,
           
             
               A.
               
            
          
           Sive
           Sceptices
           &
           Scepticorum
           à
           Jure
           Disputationis
           Exclusio
           .
        
         
           
             Remarques
             on
             the
             Title
             .
             
               
                 G.
                 
              
            
          
           
             I
             Should
             never
             have
             thought
             my self
             concern'd
             in
             a
             Book
             ,
             that
             wears
             such
             a
             Title
             ;
             but
             that
             I
             found
             my
             Name
             in
             the
             first
             page
             made
             an
             ungrateful
             adjunct
             :
             and
             the
             opposing
             a
             discourse
             I
             had
             publish't
             ,
             profest
             the
             occasion
             ,
             and
             mark
             it
             aim'd
             at
             .
             How
             unjust
             't
             is
             to
             suggest
             that
             I
             am
             a
             Sceptick
             ,
             is
             I
             think
             clear
             enough
             from
             what
             I
             have
             said
             already
             ,
             and
             shall
             make
             more
             fully
             appear
             in
             the
             process
             .
             And
             how
             little
             kindness
             I
             have
             for
             the
             disputing
             way
             of
             procedure
             ,
             I
             have
             publiquely
             declared
             .
             How
             proper
             then
             that
             part
             of
             the
             Title
             is
             in
             this
             application
             ,
             any
             one
             may
             pass
             an
             easie
             judgement
             .
             But
             to
             what
             purpose
             old
             Cato
             stands
             there
             ,
             with
             that
             
               instructive
               oracle
            
             in
             his
             mouth
             ,
             which
             I
             remember
             ever
             since
             I
             
               cap't
               verses
               ,
               Contra
               verbosos
            
             :
             I
             was
             posed
             to
             conjecture
             .
             Especially
             since
             the
             insignificant
             prattle
             ,
             and
             endless
             garrulity
             of
             the
             Philosophy
             
             of
             the
             Schools
             ,
             which
             this
             Gentleman
             seems
             to
             vindicate
             ,
             is
             none
             of
             the
             least
             offences
             to
             those
             whom
             ,
             whither
             they
             will
             or
             no
             ,
             he
             will
             have
             be
             Scepticks
             .
             In
             consideration
             of
             this
             ,
             and
             some
             such
             other
             misapplyed
             appellations
             ,
             I
             thought
             that
             this
             learned
             Man
             had
             an
             other
             notion
             of
             Sceptick
             then
             was
             usual
             ;
             and
             casting
             mine
             eye
             over
             his
             late
             Purgation
             ,
             presented
             to
             the
             Cardinals
             of
             the
             inquisition
             ,
             I
             found
             that
             his
             Scepticks
             were
             some
             of
             the
             modern
             voluminous
             
               ●●sputing
               Peripateticks
            
             ,
             whom
             in
             that
             part
             of
             my
             Discourse
             where
             I
             deal
             with
             the
             
               Aristotelian
               Philosophy
            
             ,
             I
             bestow
             a
             particular
             Reflection
             on
             .
             These
             it
             seems
             by
             the
             solicitation
             of
             their
             complaints
             against
             his
             Writings
             had
             obtain'd
             a
             general
             condemnation
             of
             them
             from
             the
             Pope
             and
             Consistory
             of
             Cardinals
             ;
             whom
             therefore
             in
             his
             Appeal
             to
             the
             said
             Cardinals
             he
             accuseth
             of
             
               ignorance
               ,
               corruption
            
             of
             the
             Aristotelian
             Doctrines
             ,
             and
             tendency
             to
             Heresie
             and
             Atheism
             .
             And
             that
             these
             are
             the
             Scepticks
             of
             our
             Philosopher
             ,
             appears
             also
             from
             several
             passages
             both
             of
             the
             Praeface
             and
             Body
             of
             the
             Discourse
             I
             am
             rejoyning
             to
             .
             But
             then
             upon
             what
             account
             the
             celebrated
             Gassendus
             and
             the
             Author
             of
             the
             Vanity
             of
             Dogmatizing
             should
             be
             comprised
             under
             a
             common
             name
             with
             these
             ,
             with
             whom
             they
             have
             so
             little
             confederacy
             either
             in
             Doctrin
             or
             Design
             ;
             I
             cannot
             yet
             find
             the
             least
             ground
             for
             conjecture
             .
          
        
         
           
             
               
                 A.
                 
              
            
             Junioribus
             Academicis
             .
          
           
             ETsi
             non
             dubitem
             validioribus
             &
             magis
             opportunis
             auxiliis
             obviam
             itum
             esse
             exitiali
             illi
             
               Pyrrhonicae
               contagio
            
             ,
             quod
             nova
             audere
             non
             ita
             pridem
             occaepit
             ;
             tamen
             ,
             quia
             nil
             publici
             cauterii
             adactum
             ad
             ulous
             Glanvillanum
             jam
             biennio
             integro
             aestuofum
             audiveram
             ,
             
             visum
             est
             filentibus
             potioribus
             ad
             meam
             infirmitatem
             devolutum
             esse
             onus
             ,
             iniquitatem
             indisciplinatae
             illius
             calumniae
             Universo
             Philosophantium
             choro
             impositae
             ,
             si
             non
             avertere
             ,
             certe
             aperire
             ,
             &
             plumis
             disertioribus
             lacerandam
             exponere
             .
             —
             
               Page
               1.
            
             
          
           
             UPon
             the
             supposal
             then
             that
             I
             am
             a
             Sceptick
             ,
             the
             learned
             
               
                 G.
                 
              
            
             Gentleman
             invades
             my
             harmless
             and
             
               peaceable
               Essay
            
             as
             a
             deadly
             Pyrrhonical
             contagion
             ,
             and
             an
             enemy
             to
             Science
             .
             But
             with
             what
             ingenuity
             I
             am
             charg'd
             ,
             with
             what
             I
             have
             so
             frequently
             disclaim'd
             ,
             I
             appeal
             to
             the
             professions
             of
             the
             Discourse
             it self
             to
             evidence
             :
             which
             whether
             they
             are
             arguments
             of
             a
             Sceptical
             aim
             and
             temper
             ,
             let
             the
             Dogmatist
             judge
             between
             us
             .
             And
             though
             my
             Apology
             for
             Philosophy
             may
             perhaps
             be
             defective
             in
             point
             of
             Judgement
             and
             Argument
             ,
             for
             the
             clearing
             of
             what
             I
             undertook
             to
             vindicate
             ;
             yet
             both
             the
             design
             and
             menage
             of
             it
             ,
             one
             would
             think
             ,
             should
             have
             secured
             me
             from
             suspicion
             of
             endeavouring
             to
             discourage
             Philosophical
             enquiries
             ,
             by
             introducing
             a
             despair
             of
             Science
             .
             For
             on
             the
             contrary
             ,
             one
             of
             my
             chief
             designs
             was
             ,
             to
             remove
             that
             sloath
             and
             laziness
             which
             in
             these
             later
             ages
             hath
             cramp't
             endeavour
             ,
             and
             made
             men
             content
             to
             sit
             down
             with
             their
             slender
             acquists
             ,
             as
             Certainties
             and
             Demonstrations
             which
             are
             scarce
             Probabilities
             .
             I
             desire
             it
             may
             be
             taken
             notice
             of
             once
             for
             all
             then
             ,
             that
             I
             have
             nought
             to
             do
             with
             that
             shuffling
             Sect
             ,
             that
             love
             to
             doubt
             eternally
             ,
             and
             to
             question
             all
             things
             .
             My
             profession
             is
             freedom
             of
             enquiry
             ,
             and
             I
             own
             no
             more
             Scepticism
             then
             what
             is
             concluded
             in
             the
             Motto
             which
             the
             
               ROYAL
               SOCIETY
            
             have
             now
             adopted
             for
             theirs
             ,
             
               NULLIUS
               IN
               VERBA
            
             .
          
           
           
             So
             that
             there
             was
             no
             need
             of
             so
             solemn
             a
             warning
             to
             the
             Universities
             against
             my
             innocent
             discourse
             ;
             whose
             greatest
             fault
             is
             ,
             that
             'tas
             been
             so
             unhappy
             as
             to
             be
             mistaken
             .
             For
             the
             
               Ulcus
               Glanvillanum
            
             (
             as
             my
             learned
             Assailant
             is
             pleased
             to
             call
             it
             )
             contains
             none
             of
             the
             supposed
             venome
             .
             Nor
             will
             it
             inspire
             any
             but
             supine
             and
             passive
             tempers
             with
             any
             other
             spirit
             then
             that
             of
             more
             diligent
             research
             ,
             and
             careful
             pursuits
             of
             nature
             .
             I
             am
             not
             therefore
             concern'd
             in
             the
             Question
             our
             Author
             propounds
             to
             his
             junior
             Academicks
             to
             this
             purpose
             :
             Whether
             they
             would
             be
             severely
             wise
             for
             the
             conduct
             of
             their
             Manners
             and
             Religion
             ,
             or
             enticingly
             Rhetorical
             ,
             pleading
             for
             Ignorance
             and
             Uncertainty
             ,
             and
             whistling
             their
             dependants
             into
             apparent
             precipices
             ?
             Since
             one
             of
             the
             greatest
             quarrels
             I
             have
             against
             
               Confident
               Opinion
            
             ,
             is
             ,
             that
             it
             renders
             the
             
               Dogmatist
               conceited
            
             ,
             not
             wise
             .
             And
             is
             so
             far
             from
             being
             serviceable
             to
             good
             manners
             ,
             that
             it
             mischievously
             corrupts
             them
             ,
             sowring
             Mens
             spirits
             with
             
               Envy
               ,
               ill
               Nature
            
             ,
             and
             Moroseness
             ;
             and
             mingling
             their
             Religion
             with
             
               Schism
               ,
               bitrer
               Zeal
            
             ,
             and
             Sedition
             :
             And
             these
             are
             worse
             precipices
             then
             a
             modest
             and
             reserv'd
             belief
             can
             betray
             Men
             into
             .
             To
             what
             follows
             within
             this
             period
             ,
             I
             'le
             say
             no
             more
             ,
             then
             that
             there
             's
             a
             Medium
             between
             being
             Blind
             and
             Infallible
             .
             And
             
               vanitas
               Dogmatizandi
            
             ,
             is
             not
             well
             explained
             by
             
               vera
               pollicendi
            
             .
          
        
         
           
             
               
                 A.
                 
              
            
             Viro
             non
             irascor
             ,
             qui
             magno
             ingenio
             &
             eloquentiae
             cum
             annis
             maturandae
             flumine
             non
             vadando
             ,
             —
             
               pag.
               3.
            
             
          
           
             
               
                 G.
                 
              
            
             IN
             this
             clause
             the
             learned
             Gentleman
             acknowledgeth
             my
             confession
             of
             certainty
             in
             Faith
             ,
             and
             hopes
             of
             Science
             from
             experiment
             ;
             neither
             of
             which
             can
             consist
             with
             a
             criminal
             and
             
               dangerous
               Scepticism
            
             :
             which
             yet
             he
             seems
             not
             
             willing
             to
             have
             me
             free
             from
             ,
             adding
             ,
             that
             I
             point
             at
             one
             ,
             as
             the
             ground
             of
             my
             expectation
             ,
             whom
             this
             learned
             Man
             will
             have
             believed
             a
             Favourer
             of
             the
             Pyrrhonian
             
               Nihil
               Sciri
            
             :
             The
             person
             aim'd
             at
             in
             this
             Reflection
             ,
             I
             conceive
             ,
             is
             Des-Cartes
             ;
             though
             I
             confess
             ,
             I
             remember
             not
             that
             sentence
             mention'd
             in
             his
             writings
             ;
             for
             after
             the
             proposal
             of
             what
             might
             be
             expected
             from
             experiment
             and
             the
             progress
             of
             enquiry
             ,
             I
             adde
             ,
             That
             
               those
               that
               are
               acquainted
               with
               the
               fecundity
               of
               the
            
             Cartesian
             
               Principles
               will
               dispair
               of
               nothing
            
             .
             And
             if
             that
             great
             Man
             ,
             possibly
             one
             of
             the
             greatest
             that
             ever
             was
             ,
             must
             be
             believed
             a
             Sceptick
             ,
             who
             would
             not
             ambitiously
             affect
             the
             title
             ?
             And
             to
             give
             the
             Pyrrhonians
             one
             of
             the
             noblest
             and
             happiest
             wits
             that
             hath
             shone
             upon
             the
             world
             ,
             is
             to
             yield
             a
             greater
             advantage
             to
             their
             Cause
             ,
             then
             would
             be
             done
             by
             a
             thousand
             profest
             assertions
             of
             it
             So
             that
             had
             I
             been
             guilty
             of
             such
             a
             Concession
             ,
             I
             might
             thence
             more
             reasonably
             have
             been
             judged
             a
             Favourer
             of
             the
             Scepticks
             ,
             then
             by
             any
             thing
             I
             have
             writ
             against
             the
             Dogmatists
             .
             For
             I
             am
             apt
             to
             think
             ,
             that
             Mankind
             is
             like
             to
             reap
             more
             advantage
             from
             the
             Ignorance
             of
             
               Des
               Cartes
            
             ,
             then
             perhaps
             from
             the
             greatest
             part
             of
             the
             science
             was
             before
             him
             ,
             and
             I
             cannot
             forbear
             pronouncing
             him
             the
             Phosphoros
             of
             that
             clear
             and
             useful
             light
             ,
             that
             begins
             to
             spring
             in
             plentifully
             upon
             an
             awakened
             world
             .
             So
             that
             though
             the
             following
             expostulations
             are
             proper
             and
             seasonable
             in
             reference
             to
             our
             Authors
             
               Peripatetical
               Scepticks
            
             ,
             yet
             are
             they
             most
             improper
             and
             injurious
             ,
             if
             they
             have
             any
             aspect
             on
             Des-Cartes
             ,
             or
             those
             that
             endeavour
             to
             promote
             that
             free
             and
             useful
             way
             of
             Philosophizing
             which
             he
             hath
             insisted
             in
             .
             But
             I
             add
             no
             more
             on
             this
             occasion
             ,
             because
             't
             is
             possible
             I
             have
             mistaken
             the
             person
             intended
             by
             my
             Assailant
             .
             However
             ,
             if
             the
             Reflection
             be
             not
             directed
             to
             him
             ,
             't
             is
             to
             the
             excellent
             Gassendus
             ,
             who
             is
             presently
             after
             introduced
             ,
             under
             the
             Title
             of
             the
             
               Great
               Interpreter
            
             of
             Epicurus
             ;
             who
             hath
             as
             little
             reason
             to
             be
             suspected
             of
             
               Criminal
               Scepticism
            
             ,
             as
             the
             other
             .
             It
             is
             well
             known
             that
             these
             great
             
             men
             were
             Inquirers
             ,
             and
             it
             becomes
             not
             such
             to
             be
             swearers
             ,
             nor
             is
             it
             therefore
             reasonable
             to
             conclude
             them
             Scepticks
             .
          
        
         
           
             
               
                 A.
                 
              
            
             Aliud
             offendiculum
             est
             complurium
             Modernorum
             effraenis
             impudentia
             ,
             qui
             
               Aristotelem
               —
               pag.
               7.
            
             
          
           
             
               
                 G.
                 
              
            
             I
             Am
             glad
             to
             find
             my
             learned
             Assailant
             justifying
             all
             my
             censures
             of
             the
             Modern
             Aristotelians
             ;
             only
             he
             accuseth
             them
             of
             one
             fault
             which
             I
             seldom
             find
             among
             them
             ,
             
               viz.
               modesty
            
             in
             proposing
             their
             opinions
             ;
             which
             our
             Authour
             inveighs
             against
             as
             a
             
               criminal
               diffidence
            
             .
             But
             for
             my
             part
             I
             think
             the
             greatest
             number
             of
             that
             spirit
             can
             plead
             Not
             guilty
             to
             the
             accusation
             .
             And
             for
             those
             of
             them
             that
             are
             less
             assured
             in
             their
             sentiments
             ,
             I
             should
             not
             reckon
             it
             among
             their
             crimes
             ,
             to
             be
             wary
             and
             sparing
             of
             assent
             in
             notions
             so
             lubricous
             and
             uncertain
             ,
             as
             are
             those
             they
             deal
             in
             .
             Though
             I
             confess
             ,
             to
             keep
             such
             voluminous
             ado
             about
             acknowledg'd
             uncertainties
             ,
             is
             a
             very
             reprehensible
             vanity
             .
             And
             doubtless
             the
             unprofitable
             toyes
             of
             these
             later
             Peripateticks
             ,
             have
             offended
             many
             against
             that
             Philosophy
             .
             But
             whether
             most
             of
             them
             are
             not
             the
             genuine
             derivations
             of
             the
             Hypothesis
             they
             claim
             to
             ,
             may
             without
             difficulty
             be
             determin'd
             by
             any
             that
             will
             consider
             the
             natural
             flatulency
             of
             that
             
               aery
               scheam
            
             of
             notions
             .
             And
             I
             think
             they
             have
             no
             great
             reason
             to
             pretend
             to
             ingenuity
             or
             judgement
             ,
             that
             accuse
             Aristotle
             for
             the
             faults
             of
             his
             Sectators
             .
             But
             from
             this
             last
             period
             of
             sence
             ,
             I
             desire
             chiefly
             it
             may
             be
             noted
             ,
             that
             our
             learned
             Author
             pleads
             not
             for
             the
             Modern
             Aristotelianism
             ,
             which
             yet
             obtains
             in
             most
             of
             the
             Schools
             of
             Christendom
             :
             All
             the
             advantage
             I
             shall
             make
             of
             which
             at
             present
             is
             to
             question
             ,
             Whether
             the
             reseuing
             men
             from
             an
             over
             fond
             value
             of
             such
             small
             wares
             ,
             and
             the
             preventing
             the
             expence
             of
             time
             and
             
             pains
             upon
             such
             solemn
             trifles
             ,
             as
             our
             Philosopher
             deservedly
             calls
             them
             ,
             be
             like
             to
             be
             a
             prejudice
             to
             their
             persuits
             of
             more
             useful
             Knowledge
             ,
             and
             the
             Furtherance
             of
             Science
             ?
          
        
         
           
             Vos
             modo
             novi
             palmites
             surgentes
             in
             Vinum
             quod
             
               
                 A.
                 
              
            
             laetificet
             corda
             hominum
             ,
             memores
             quod
             —
             
               pag.
               9.
            
             
          
           
             THough
             I
             confess
             I
             have
             not
             so
             great
             a
             value
             for
             the
             
               
                 G.
                 
              
            
             Aristotelian
             learning
             ,
             as
             some
             others
             ;
             yet
             I
             am
             none
             of
             those
             ,
             that
             would
             disswade
             junior
             Academicks
             from
             the
             study
             of
             that
             Philosophy
             .
             Especially
             ,
             I
             think
             
               Aristotles
               Logick
            
             and
             Rhetorick
             are
             to
             be
             acknowledg'd
             ;
             though
             ,
             I
             am
             not
             of
             the
             opinion
             of
             Averroes
             that
             he
             was
             the
             inventer
             of
             either
             .
             And
             doubtless
             that
             reverence
             and
             observance
             is
             due
             to
             the
             Statutes
             of
             those
             Universities
             that
             recommend
             this
             Author
             ;
             yea
             and
             the
             Antiquity
             of
             that
             Philosophy
             (
             though
             it
             be
             far
             from
             being
             the
             antientest
             )
             will
             commend
             it
             to
             the
             Students
             of
             universal
             learning
             .
             Besides
             ,
             I
             would
             have
             nothing
             avoided
             or
             condemn'd
             till
             it
             be
             understood
             :
             And
             were
             I
             more
             an
             enemy
             to
             that
             Philosophy
             then
             my
             Assailant
             can
             suppose
             I
             am
             ,
             yet
             should
             I
             not
             disswade
             the
             learning
             It
             ;
             since
             
               primus
               sapientiae
               gradus
               ,
               est
               falsa
               intelligere
               .
            
             Only
             ,
             I
             think
             ,
             't
             would
             be
             very
             injurious
             to
             Knowledge
             ,
             if
             Aristotle
             should
             ingross
             men
             ,
             and
             should
             his
             Placits
             be
             all
             receiv'd
             as
             the
             dictates
             of
             
               universal
               Reason
            
             .
             There
             are
             other
             Hypotheseis
             more
             antient
             ,
             and
             possiby
             more
             useful
             ,
             that
             deserve
             to
             be
             enquired
             into
             .
             And
             't
             is
             an
             enlargement
             and
             enobling
             the
             minds
             of
             men
             to
             acquaint
             them
             with
             the
             various
             Scheams
             in
             which
             things
             have
             been
             represented
             .
             My
             design
             was
             not
             then
             to
             discourage
             any
             from
             inquiring
             into
             the
             Aristotelian
             Doctrines
             ,
             especially
             as
             they
             are
             in
             their
             original
             :
             But
             to
             prevent
             mens
             sitting
             down
             for
             ever
             on
             his
             Composures
             ,
             and
             making
             
             his
             Placits
             the
             
               infallible
               measures
            
             of
             Truth
             and
             Nature
             .
             Let
             Aristotle
             be
             studied
             then
             ,
             but
             not
             adored
             .
             Let
             him
             have
             the
             first
             of
             our
             Time
             ,
             but
             not
             all
             ;
             the
             advantage
             of
             prepossession
             is
             great
             ,
             which
             yet
             
               Free
               Philosophers
            
             I
             presume
             will
             grant
             him
             ;
             only
             let
             
               Pythagoras
               ,
               Democritus
               ,
               Plato
            
             ,
             and
             the
             more
             antient
             Chaldaean
             wisdom
             ,
             have
             their
             turns
             to
             be
             inquired
             into
             ,
             and
             let
             the
             great
             and
             illustrious
             Moderns
             have
             theirs
             .
             'T
             is
             an
             unaccountable
             vanity
             ,
             to
             spend
             all
             our
             time
             in
             raking
             into
             the
             scraps
             and
             imperfct
             remains
             of
             former
             ages
             ,
             and
             to
             neglect
             the
             knowledge
             and
             clearer
             notices
             of
             our
             own
             ,
             which
             (
             my
             Lord
             Bacon
             makes
             the
             third
             ,
             but
             reckoning
             in
             the
             Aegyptian
             )
             is
             the
             Fourth
             ,
             and
             perhaps
             greatest
             enquiry
             of
             Learning
             .
             For
             
               many
               have
               gone
               to
               and
               fro
               ,
               and
               Science
               is
               increased
               .
            
          
           
             Methinks
             't
             is
             pity
             that
             so
             many
             improveable
             wits
             as
             frequent
             the
             Universities
             ,
             should
             be
             hindred
             from
             enquiry
             ;
             and
             tyed
             up
             to
             the
             writings
             of
             a
             single
             Authour
             ,
             from
             the
             knowledge
             of
             the
             Sentiments
             of
             the
             Philosophick
             world
             ,
             and
             studying
             the
             more
             instructive
             volumn
             of
             the
             Universe
             .
             Doubtless
             ,
             since
             the
             dayes
             of
             Aristotle
             ,
             the
             face
             of
             things
             is
             alter'd
             ,
             and
             new
             Phaenomena
             are
             disclosed
             ,
             which
             his
             Hypotheseis
             will
             no
             more
             suit
             ,
             then
             the
             Coats
             of
             Children
             will
             a
             body
             that
             is
             at
             full
             and
             advanced
             stature
             .
             Besides
             ,
             the
             greatest
             spirits
             of
             our
             dayes
             ,
             proceed
             in
             another
             way
             of
             enquiry
             ,
             which
             ,
             if
             there
             were
             nothing
             in
             't
             but
             the
             fashion
             of
             the
             learning
             of
             the
             Age
             ,
             it
             were
             however
             fit
             to
             be
             known
             by
             those
             that
             lay
             any
             claim
             to
             ingenuity
             ,
             and
             have
             leisure
             for
             such
             researches
             .
             And
             it
             seems
             to
             me
             an
             unpardonable
             kind
             of
             sloath
             ,
             (
             especially
             in
             youth
             that
             useth
             to
             be
             busie
             and
             inquisitive
             )
             to
             be
             contentedly
             ignorant
             of
             those
             great
             Theories
             that
             make
             such
             noise
             in
             the
             Age
             they
             live
             in
             ;
             and
             to
             spend
             all
             their
             time
             in
             that
             which
             will
             signifie
             little
             without
             the
             walls
             of
             a
             Colledge
             .
             For
             the
             wiser
             world
             is
             of
             a
             differing
             
             opinion
             from
             our
             Philosopher
             in
             the
             assertion
             of
             this
             
               Paragraph
               ,
               viz.
            
             that
             no
             progress
             can
             be
             made
             in
             Sciences
             without
             the
             Aristotelian
             Grounds
             ;
             and
             I
             think
             will
             hardly
             be
             brought
             to
             believe
             ,
             
               That
               those
               that
               have
               quitted
               those
               foundations
               must
               be
               alwayes
               to
               seek
               for
               Principles
               ,
               and
               necessarily
               come
               short
               of
               Science
               .
            
             For
             to
             think
             that
             the
             Principles
             of
             any
             Man
             should
             be
             the
             only
             and
             infallible
             measures
             of
             things
             ,
             seems
             a
             fond
             overvaluing
             credulity
             that
             hath
             nothing
             to
             warrant
             it
             .
             And
             he
             that
             phancies
             that
             all
             succeeding
             mankind
             cannot
             light
             upon
             Principles
             as
             happy
             and
             likely
             ,
             as
             those
             of
             Aristotle
             ,
             but
             must
             eternally
             despair
             of
             Science
             ,
             if
             they
             proceed
             in
             any
             other
             way
             ,
             then
             he
             hath
             prescribed
             them
             ;
             hath
             no
             pretence
             for
             so
             bold
             a
             judgment
             of
             Possibilities
             .
          
        
      
       
         
         
           
             
             ACTIO
             PRIMA
             .
          
           
             SCepsin
             infaelici
             naturae
             aborsu
             antiquitùs
             natam
             ,
             
               
                 A.
                 
              
            
             &
             ipsiusmet
             pudore
             è
             linguis
             disertorum
             ubi
             diu
             habitaverat
             elatam
             ,
             &
             fidei
             Christianae
             constantiâ
             tumulatam
             ,
             à
             vermium
             &
             insectorum
             epulis
             raptam
             ,
             magicâ
             quadam
             operâ
             vivis
             restituere
             conatus
             est
             Petrus
             Gassendus
             ,
             acerrimae
             vir
             Sagacitatis
             ,
             nitidae
             Eloquentiae
             ,
             copiosae
             facundiae
             ,
             suavissimorum
             morum
             ,
             &
             diligentiae
             admirandae
             .
             Idem
             (
             quod
             his
             omnibus
             majus
             est
             )
             Catholicae
             fidei
             tenacissimus
             ,
             &
             nusquam
             pravorum
             áogmatum
             suspectus
             ,
             cùm
             tamen
             haec
             Sceptica
             infinitorum
             Errorum
             &
             omnium
             Haereseôn
             mater
             sit
             ,
             &
             illa
             ipsa
             seductrix
             Philosophia
             ,
             &
             inanis
             fallacia
             ,
             quam
             cavendam
             Apostoli
             monitu
             docuêre
             Sancti
             .
             Hanc
             vir
             ille
             ,
             caetera
             magnus
             ,
             in
             exercitatione
             suâ
             paradoxâ
             adversus
             Aristotelaeòs
             ,
             non
             ut
             priùs
             tectam
             &
             scortorum
             more
             in
             tenebris
             vagantem
             ,
             sed
             effronti
             vultu
             &
             fucatâ
             formâ
             turbis
             &
             foro
             ostentare
             ausus
             est
             .
          
           
             2.
             
             Illius
             exemplo
             ,
             apud
             nos
             linguâ
             vernaculâ
             eandem
             exornatam
             produxit
             
               Vanitatis
               Dogmatizandi
            
             Author
             ;
             ipse
             quoque
             &
             ingenio
             pollens
             &
             Eloquio
             .
             Neque
             enim
             à
             vulgaribus
             mentibus
             timenda
             sunt
             grandia
             
             infortunia
             .
             Haec
             mei
             laboris
             est
             occasio
             ;
             propositum
             verò
             ,
             si
             lumen
             caelitùs
             affluat
             &
             vires
             calamo
             ministret
             ,
             hanc
             cadaveream
             scientiae
             aemulam
             in
             sua
             sepulcreta
             compellere
             ,
             &
             inominatis
             dentibus
             rodendam
             tradere
             .
             Agedum
             igitur
             ,
             quaesiti
             nodum
             evolvamus
             .
          
           
             
               
                 G.
                 
              
            
             THe
             Scepticism
             which
             the
             constancy
             of
             Christianity
             lay'd
             in
             it's
             Grave
             ,
             I
             dare
             say
             the
             Illustrious
             Gassendus
             would
             never
             have
             redeemed
             from
             thence
             .
             The
             Scepticism
             which
             consists
             in
             Freedome
             of
             inquiry
             ,
             that
             noble
             pen
             recommended
             ,
             and
             adorned
             ;
             but
             did
             not
             restore
             :
             for
             Campanella
             and
             the
             great
             Verulam
             were
             before
             him
             ;
             yet
             ,
             Avicenna
             and
             others
             of
             his
             spirit
             among
             the
             Antient
             Peripateticks
             ,
             were
             Free
             Philosophers
             .
             But
             what
             that
             Scepticism
             should
             be
             ,
             that
             is
             consistent
             with
             so
             sharpe
             a
             wit
             ,
             so
             neat
             and
             copious
             an
             Eloquence
             ,
             such
             
               sweet
               manners
            
             ,
             and
             
               admirable
               diligence
            
             ,
             such
             firmness
             and
             fledfastness
             in
             the
             Faith
             ,
             and
             so
             unsuspected
             an
             Orthodoxie
             ,
             as
             are
             ascribed
             ,
             and
             deservedly
             ,
             to
             that
             great
             person
             :
             And
             yet
             be
             the
             source
             of
             infinite
             Errorus
             and
             Heresies
             ,
             that
             seducing
             Philosophy
             and
             vain
             deceit
             ,
             against
             which
             we
             have
             the
             Caveat
             of
             an
             Apostle
             ;
             is
             beyond
             the
             reach
             of
             my
             conjecture
             .
             And
             I
             am
             the
             more
             confounded
             when
             I
             am
             told
             ,
             That
             this
             Mother
             of
             Heresie
             ,
             this
             vain
             deceit
             ,
             is
             nothing
             but
             an
             endeavour
             to
             lessen
             the
             imposing
             Authority
             of
             a
             vain-glorious
             Heathen
             ,
             whom
             some
             excellent
             persons
             ,
             both
             Fathers
             and
             Philosophers
             ,
             have
             accused
             ,
             as
             one
             impious
             in
             Manners
             ,
             and
             worse
             in
             Doctrine
             and
             Belief
             .
             A
             suppressor
             of
             the
             more
             antient
             and
             more
             valuable
             Wisdom
             :
             And
             one
             ,
             that
             from
             a
             proud
             and
             
               insolent
               Tassus
            
             contemned
             ,
             and
             continually
             quarrel'd
             with
             his
             betters
             :
             Yea
             ,
             and
             who
             grew
             so
             
             far
             into
             this
             humour
             and
             contradiction
             that
             he
             would
             frequently
             unsay
             and
             contradict
             his
             own
             Assertions
             .
             One
             ,
             whose
             credit
             grew
             up
             in
             the
             night
             of
             Barbarism
             and
             Ignorance
             ;
             and
             whose
             Principles
             are
             repugnant
             ,
             many
             of
             them
             ,
             to
             the
             nature
             of
             things
             ,
             and
             the
             Fundamentals
             of
             Faith
             :
             I
             say
             ,
             that
             an
             attempt
             to
             redeem
             the
             free
             ▪
             born
             spirits
             of
             Men
             ,
             from
             an
             unworthy
             vassallage
             to
             so
             stigmatiz'd
             an
             Authority
             ,
             should
             be
             to
             this
             Learned
             Man
             so
             criminal
             and
             dangerous
             a
             business
             ,
             is
             ,
             I
             confess
             ,
             to
             me
             ,
             occasion
             of
             some
             surprise
             and
             wonder
             And
             if
             this
             be
             the
             faulty
             
               Scepticism
               Gassendus
            
             ,
             and
             the
             Author
             of
             the
             Vanity
             of
             Dogmatizing
             ,
             are
             accused
             of
             ;
             let
             those
             that
             have
             a
             mind
             to
             pass
             their
             censure
             ,
             make
             the
             worst
             they
             can
             of
             the
             Imputation
             .
             That
             Gassendus
             was
             no
             Sceptick
             in
             the
             old
             and
             common
             notion
             ,
             is
             apparent
             from
             the
             voluminous
             pains
             he
             hath
             taken
             in
             the
             building
             up
             a
             Body
             of
             Philosophy
             upon
             the
             Principles
             of
             Democritus
             and
             Epicurus
             ;
             and
             if
             he
             was
             not
             so
             fond
             of
             the
             Principles
             he
             undertook
             to
             illustrate
             ,
             as
             to
             boast
             their
             certainty
             ;
             proposing
             them
             not
             in
             a
             confident
             and
             assertive
             form
             ,
             but
             as
             probabilities
             and
             Hypotheseis
             :
             I
             see
             no
             reason
             why
             his
             modesty
             should
             be
             made
             his
             crime
             ,
             and
             be
             so
             severely
             animadverted
             on
             .
          
           
             Nor
             doth
             the
             Author
             of
             the
             impugned
             Essay
             yet
             see
             any
             cause
             to
             be
             ashamed
             of
             having
             followed
             his
             example
             in
             an
             affair
             so
             innocent
             ;
             to
             say
             no
             more
             on
             't
             .
             And
             he
             cannot
             yet
             decern
             how
             that
             discourse
             could
             yield
             an
             occasion
             to
             this
             learned
             Man
             of
             opposing
             Scepticism
             ,
             which
             he
             may
             lay
             in
             the
             dust
             without
             concernment
             to
             the
             Vanity
             of
             Dogmatizing
             ,
             or
             it's
             Author
             :
             who
             is
             no
             otherwise
             interested
             in
             the
             Paragraphs
             that
             follow
             for
             the
             asserting
             Science
             ,
             and
             opposition
             of
             the
             Scepticks
             ,
             but
             only
             to
             wish
             our
             Author
             his
             desired
             success
             in
             the
             undertaking
             .
             I
             am
             not
             therefore
             concerned
             to
             take
             notice
             of
             any
             thing
             further
             ,
             till
             the
             Second
             Section
             of
             the
             Fourth
             Action
             .
             For
             though
             possibly
             in
             the
             intermediate
             discourse
             ,
             some
             things
             are
             said
             ,
             which
             are
             not
             
             so
             cogent
             ,
             and
             othersome
             which
             might
             appear
             obnoxious
             to
             one
             that
             would
             be
             quarrelsome
             ;
             yet
             because
             I
             wish
             well
             to
             the
             design
             ,
             and
             attend
             not
             an
             assault
             ,
             but
             defence
             ,
             I
             shall
             pass
             all
             that
             without
             any
             other
             Remarque
             ;
             but
             ;
             that
             if
             this
             learned
             Gentleman
             had
             thought
             Gassendus
             and
             my self
             Scepticks
             in
             good
             earnest
             ,
             his
             proof
             which
             must
             suppose
             the
             certainty
             of
             some
             principles
             ,
             had
             been
             precarious
             ;
             or
             ,
             if
             not
             ,
             needless
             .
          
        
         
           
             
               
                 A.
                 
              
            
             ACTIO
             QUARTA
             .
             Sect.
             2.
             
          
           
             Ipsae
             jam
             loquantur
             querelae
             ,
             illae
             nempe
             quibus
             quatuor
             a
             tertio
             Capitula
             ,
             cumulavit
             —
             
               pag.
               51.
            
             
          
           
             
               
                 G.
                 
              
            
             IT
             seems
             the
             learned
             Gentleman
             had
             a
             desire
             to
             make
             an
             occasion
             to
             solve
             the
             motion
             of
             the
             Sea
             ,
             and
             
               Magnetick
               Attractions
            
             ;
             since
             in
             my
             discourse
             I
             gave
             him
             none
             ,
             having
             only
             mention'd
             them
             as
             things
             I
             would
             not
             insist
             on
             ,
             and
             confest
             them
             better
             accounted
             for
             then
             
               less
               acknowledg'd
               Mysteries
            
             .
             Whether
             the
             reason
             of
             these
             darke
             Phaenomena
             be
             well
             assigned
             by
             this
             Philosopher
             ;
             I
             'le
             not
             put
             my self
             upon
             the
             occasion
             of
             inquiring
             .
             That
             they
             are
             the
             certain
             and
             infallible
             causes
             ,
             I
             suppose
             this
             learned
             Man's
             modesty
             will
             not
             permit
             him
             to
             affirm
             ;
             and
             if
             they
             are
             but
             confest
             probabilities
             ,
             here
             's
             no
             opposition
             to
             the
             Scepticism
             of
             the
             Author
             ;
             which
             allowes
             ingenious
             and
             hopeful
             conjecture
             in
             resolving
             the
             appearances
             of
             Nature
             :
             though
             he
             fears
             ,
             few
             Accounts
             will
             amount
             to
             Certainties
             and
             Demonstrations
             .
             So
             that
             though
             for
             mine
             own
             part
             I
             acquiesce
             in
             the
             Cartesian
             solution
             of
             these
             Magnalia
             ,
             as
             an
             Hypothesis
             that
             may
             content
             one
             ,
             that
             is
             not
             restlesly
             and
             unreasonably
             inquisitive
             :
             
             Yet
             even
             in
             that
             ,
             when
             I
             would
             look
             deep
             ,
             I
             descern
             objections
             which
             perhaps
             will
             very
             difficulty
             be
             satisfied
             :
             And
             which
             speak
             those
             ingenious
             offers
             to
             be
             but
             attempts
             ,
             no
             absolute
             performances
             .
             And
             if
             this
             acute
             Philosopher
             think
             the
             impulse
             of
             the
             
               external
               Winds
            
             a
             sufficient
             cause
             of
             the
             Flux
             and
             Reflux
             ;
             I
             shall
             not
             go
             about
             to
             disturbe
             him
             in
             his
             satisfactions
             .
             
               That
               will
               ease
               one
               Man's
               mind
               ,
               that
               will
               leave
               an
               others
               restless
               .
            
             Only
             I
             cannot
             well
             apprehend
             how
             so
             constant
             and
             regular
             an
             effect
             as
             the
             motion
             of
             the
             Sea
             ,
             should
             depend
             upon
             so
             uncertain
             and
             
               proverbially
               inconstant
            
             a
             cause
             as
             the
             winds
             are
             .
             Or
             ,
             if
             there
             were
             no
             difficulty
             in
             that
             ,
             yet
             the
             learned
             Author
             may
             please
             to
             consider
             ,
             that
             this
             is
             but
             the
             next
             cause
             of
             the
             Phaenomenon
             ,
             the
             cause
             of
             which
             ,
             perhaps
             ,
             is
             more
             hardly
             assigneable
             then
             the
             other
             .
             And
             the
             nature
             and
             original
             of
             the
             winds
             ,
             is
             ,
             it
             may
             be
             ,
             as
             abstruse
             a
             Theory
             as
             any
             in
             Philosophy
             .
             For
             in
             assigning
             Causes
             ,
             in
             the
             second
             or
             third
             ,
             commonly
             we
             are
             lost
             and
             non-plust
             ,
             which
             is
             no
             inconsiderable
             evidence
             of
             humane
             Ignorance
             and
             Deficiency
             .
          
        
         
           
             ACTIO
             QUINTA
             .
             Sect.
             I.
             
             
               
                 A.
                 
              
            
          
           
             Tertio
             itaque
             eloquentissimae
             dissertationis
             capite
             objicit
             ignorantiam
             illius
             rei
             quae
             notissima
             —
             
               pag.
               57.
            
             
          
           
             MY
             learned
             Assailant
             is
             now
             descended
             to
             the
             difficulties
             
               
                 G.
                 
              
            
             I
             propounded
             ,
             and
             judge
             not
             yet
             satisfactorily
             accounted
             for
             ;
             concerning
             which
             I
             affirm
             not
             ,
             that
             they
             are
             doubts
             that
             cannot
             possibly
             be
             unriddled
             ;
             for
             this
             were
             to
             discourage
             ,
             and
             not
             to
             awaken
             inquiry
             :
             but
             that
             they
             have
             
             not
             yet
             been
             sufficiently
             explain'd
             ,
             or
             explicable
             by
             any
             yet
             extant
             Hypothesis
             ;
             a
             sad
             argument
             of
             intellectual
             deficience
             ,
             that
             after
             so
             much
             talk
             and
             indeavour
             after
             Science
             ,
             the
             whole
             world
             should
             yet
             be
             to
             seek
             in
             matters
             they
             have
             the
             greatest
             advantages
             of
             being
             acquainted
             with
             .
             I
             am
             not
             therefore
             an
             enemy
             to
             any
             Essayes
             can
             be
             made
             towards
             the
             explication
             of
             the
             difficulties
             proposed
             ;
             but
             should
             heartily
             embrace
             any
             hopeful
             offers
             for
             the
             clearing
             of
             those
             mysterious
             Theories
             .
             So
             that
             if
             this
             learned
             man
             propose
             any
             thing
             that
             may
             be
             probable
             ;
             though
             it
             come
             not
             near
             the
             title
             of
             certainty
             or
             science
             :
             I
             have
             so
             great
             a
             kindness
             for
             Ingenuity
             ,
             and
             such
             a
             desire
             for
             the
             quieting
             my
             anxious
             and
             inquiring
             mind
             ,
             that
             I
             shall
             give
             it
             an
             entertainment
             not
             like
             the
             usual
             ones
             of
             angry
             Disputants
             ,
             who
             cannot
             endure
             any
             thing
             that
             proceeds
             from
             an
             Antagonist
             ;
             but
             such
             a
             one
             as
             may
             evidence
             ,
             that
             Truth
             is
             welcome
             to
             me
             ,
             though
             it
             comes
             in
             a
             way
             of
             opposition
             to
             the
             petty
             interest
             of
             mine
             opinions
             .
             To
             the
             business
             then
             ,
          
           
             
               If
               to
               suppose
               the
               soul
               a
               distinct
               substance
               from
               the
               body
               and
               extrinsically
               advenient
               ,
            
             be
             a
             great
             Error
             in
             Philosophy
             ,
             almost
             all
             the
             world
             hath
             hitherto
             been
             mistaken
             :
             so
             that
             if
             this
             Gentlemans
             opinion
             be
             true
             ,
             he
             hath
             confirm'd
             the
             Scepticism
             I
             endeavor
             to
             promote
             .
             But
             if
             we
             enquire
             into
             the
             Philosophy
             of
             the
             Soul
             ,
             as
             high
             as
             any
             accounts
             are
             given
             of
             it
             ,
             we
             shall
             find
             It's
             distinction
             from
             the
             body
             to
             have
             been
             the
             current
             belief
             of
             all
             the
             wiser
             Ages
             .
             For
             ,
          
           
             (
             1.
             )
             The
             highest
             times
             of
             whose
             Doctrines
             we
             have
             any
             History
             ,
             believed
             it's
             Praeexistence
             ,
             and
             therefore
             certainly
             asserted
             it's
             diversity
             and
             
               substantial
               distinction
            
             from
             the
             body
             it
             informs
             .
             Of
             which
             briefly
             .
             We
             have
             Praeexistence
             among
             the
             Chaldean
             Oracles
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
             And
             afterwards
             more
             clearly
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             And
             Psellus
             in
             his
             Exposition
             of
             the
             
               Chaldean
               Theology
            
             ,
             tells
             us
             ,
             that
             according
             to
             their
             Doctrine
             Souls
             descended
             hither
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             again
             Zoroaster
             ,
             speaking
             of
             souls
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
          
           
             Besides
             which
             (
             2.
             )
             Trismegistus
             is
             express
             in
             the
             assertion
             of
             the
             same
             Doctrine
             ;
             of
             which
             a
             testimony
             or
             two
             perhaps
             will
             not
             be
             impertinent
             .
             In
             his
             
               Minerva
               Mundi
            
             ,
             he
             brings
             in
             God
             threatning
             those
             he
             had
             placed
             in
             an
             happy
             condition
             of
             life
             and
             enjoyment
             ,
             with
             bonds
             and
             imprisonment
             in
             case
             of
             disobedience
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             they
             transgressing
             ,
             he
             adds
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             in
             another
             place
             ,
             assignes
             this
             for
             the
             cause
             of
             their
             incarceration
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (
             3.
             )
             It
             was
             also
             the
             opinion
             of
             the
             ancient
             Jews
             ,
             that
             Souls
             were
             first
             created
             together
             ,
             and
             resided
             in
             a
             place
             they
             call
             Golph
             ,
             a
             
               Coelestial
               region
            
             .
             Ad
             therefore
             't
             is
             said
             in
             the
             
               Mishna
               ,
               Non
               aderit
               Filius
            
             David
             
               priusquam
               exhaustae
               fuerint
               universae
               animae
               quae
               sunt
               in
               Golph
               .
            
             So
             that
             they
             believed
             all
             generations
             on
             earth
             to
             be
             supplyed
             from
             that
             Promptuary
             and
             element
             of
             Soules
             in
             Heaven
             ;
             whence
             they
             supposed
             them
             to
             descend
             by
             the
             North-Pole
             ,
             and
             to
             ascend
             by
             the
             South
             .
             Hence
             the
             saying
             of
             the
             
               Cabbalists
               ,
               Magnus
               Aquilo
               scaturigo
               Animarum
               .
            
             And
             probably
             that
             other
             
               Omne
               malum
               nobis
               ex
               Aquilone
            
             .
             From
             which
             tradition
             't
             is
             likely
             also
             Homer
             had
             this
             notion
             ,
          
           
             
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             (
             4.
             )
             What
             was
             the
             opinion
             of
             
               Pythagoras
               ,
               Plato
            
             ,
             and
             the
             greatest
             of
             the
             Greek
             Philosophers
             in
             this
             particular
             ,
             is
             notoriously
             known
             to
             all
             men
             that
             know
             any
             thing
             of
             these
             matters
             .
             And
             I
             need
             no
             testimonies
             in
             so
             clear
             a
             business
             .
             It
             appears
             then
             from
             the
             allegations
             I
             have
             produced
             ,
             that
             the
             most
             valuable
             wisdom
             of
             the
             antient
             world
             asserted
             a
             Doctrine
             which
             necessarily
             inferres
             and
             supposeth
             their
             opinion
             of
             the
             Souls
             being
             
               a
               distinct
               substance
               from
               the
               body
               .
            
             Which
             also
          
           
             (
             2
             )
             Must
             be
             supposed
             by
             all
             that
             believe
             it
             's
             
               natural
               Immortality
            
             .
             For
             separability
             is
             the
             greatest
             argument
             of
             
               real
               distinction
            
             ;
             especially
             that
             ,
             which
             the
             Schools
             call
             mutual
             .
             Now
             the
             
               Souls
               immortality
            
             is
             a
             truth
             that
             hath
             had
             an
             unanimous
             reception
             from
             the
             better
             and
             wiser
             world
             .
             The
             
               Aegyptians
               ,
               Chaldaeans
               ,
               Assyrians
               ,
               Indians
               ,
               Jews
               ,
               Greeks
               ,
            
             and
             universally
             all
             that
             ever
             had
             a
             name
             for
             wisdom
             among
             the
             Antients
             ,
             believed
             it
             .
             And
             what
             hath
             been
             the
             apprehension
             of
             latter
             ages
             ,
             I
             need
             inform
             no
             body
             that
             is
             capable
             of
             judging
             in
             such
             inquiries
             .
             A
             Councel
             of
             the
             Church
             of
             Rome
             it self
             hath
             determin'd
             it
             ,
             and
             recommended
             it's
             proof
             and
             demonstration
             to
             all
             Christian
             Philosophers
             .
             But
             what
             need
             of
             more
             ?
             't
             is
             the
             belief
             of
             Sir
             
               K.
               Digby
            
             ,
             and
             our
             Authors
             own
             .
             And
             how
             
               real
               separability
            
             can
             consist
             with
             identity
             and
             indistinction
             ,
             I
             know
             no
             possibility
             of
             apprehending
             .
             For
             that
             a
             thing
             can
             be
             separated
             from
             it
             self
             ,
             can
             never
             be
             believed
             by
             any
             ,
             but
             those
             that
             make
             a
             Religion
             of
             absurdities
             .
          
           
           
             (
             3.
             )
             The
             Sacred
             and
             Mosaical
             Philosophy
             supposeth
             the
             like
             
               real
               distinction
            
             ;
             of
             which
             the
             expression
             of
             God's
             
               breathing
               into
               Adams
               nostrils
               the
               breath
               of
               life
               ,
            
             is
             sufficient
             evidence
             .
             Yea
             ,
             and
             all
             the
             Arguments
             that
             are
             alledg'd
             to
             prove
             it's
             immediate
             creation
             ,
             do
             strongly
             conclude
             it
             an
             
               other
               substance
            
             from
             the
             body
             .
             Yea
          
           
             (
             4
             )
             Aristotle
             himself
             affirmes
             it
             ;
             for
             saith
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             again
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Elsewhere
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             yet
             more
             clearly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             once
             more
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Other
             testimonies
             I
             could
             bring
             to
             like
             purpose
             ,
             but
             these
             are
             sufficient
             to
             evince
             that
             if
             Aristotle
             be
             consistent
             with
             himself
             ,
             he
             believed
             the
             real
             distinction
             I
             contend
             for
             ;
             And
             his
             Peripateticks
             I
             'me
             sure
             unanimously
             affirm
             it
             .
             To
             all
             which
             if
             I
             can
             add
             Sir
             K.
             Digby's
             opinion
             ,
             I
             shall
             bid
             fair
             for
             our
             Authors
             assent
             to
             my
             conclusion
             ,
             that
             't
             was
             
             Aristotle's
             ,
             and
             the
             Truth
             .
          
           
             (
             5
             )
             Then
             ,
             That
             noble
             and
             celebrated
             friend
             of
             our
             Authors
             ,
             affirmes
             in
             his
             Immortality
             [
             that
             the
             
               soul
               is
               a
               substance
               ,
               and
               a
               substance
               besides
               the
               body
               .
               ]
            
             Yea
             ,
             almost
             all
             that
             discourse
             of
             his
             leans
             upon
             that
             supposal
             .
             Yea
          
           
             (
             6
             )
             Our
             Philosopher
             himself
             in
             his
             
               Peripatetical
               Institutions
            
             ,
             affirms
             as
             much
             as
             ever
             I
             supposed
             .
             For
             he
             saith
             that
             [
             'T
             is
             most
             evident
             that
             the
             mind
             is
             something
             of
             an
             other
             kind
             from
             Quantity
             and
             Matter
             ,
             that
             't
             is
             noble
             and
             wholy
             opposite
             to
             the
             nature
             of
             Quantity
             ,
             that
             't
             is
             a
             
               substantial
               Principle
            
             of
             Man
             ,
             and
             no
             mode
             or
             determination
             of
             divisibility
             ,
             and
             that
             there
             is
             nothing
             common
             to
             Body
             and
             
               Spirit
               .
            
             ]
             Besides
             which
             ,
             in
             the
             Fifth
             Book
             of
             the
             same
             Institutions
             ,
             he
             discourses
             of
             the
             Souls
             separation
             from
             the
             body
             ,
             and
             asserts
             it
             to
             be
             evident
             ,
             that
             it
             perisheth
             not
             with
             it
             ;
             because
             it
             hath
             actions
             that
             belong
             not
             to
             a
             body
             ,
             but
             hath
             of
             it self
             the
             vertue
             of
             a
             being
             .
             And
             that
             it's
             power
             of
             existence
             is
             not
             taken
             away
             when
             the
             body
             fails
             ,
             the
             soul
             being
             apart
             from
             
             and
             besides
             it
             .
             And
             that
             matter
             is
             not
             necessary
             to
             the
             
               Souls
               existence
            
             .
             Many
             other
             expressions
             there
             are
             in
             that
             discourse
             to
             like
             purpose
             ,
             which
             seem
             to
             speak
             the
             
               Souls
               real
               distinction
               from
               the
               Body
            
             in
             as
             great
             variety
             of
             phrase
             as
             diversity
             and
             distinction
             can
             be
             spoken
             .
             So
             that
             how
             such
             passages
             consist
             with
             the
             doctrine
             of
             it's
             Identity
             with
             the
             body
             ,
             I
             confess
             I
             am
             not
             Metaphysical
             enough
             to
             comprehend
             .
             And
             I
             believe
             very
             few
             else
             can
             perceive
             the
             consistency
             besides
             this
             Philosopher
             ;
             whose
             Metaphysicks
             of
             whole
             and
             part
             ,
             have
             yet
             been
             entertain'd
             by
             none
             that
             I
             know
             of
             ;
             and
             therefore
             though
             this
             should
             be
             acknowledged
             a
             good
             account
             ,
             yet
             't
             is
             an
             Argument
             of
             the
             weakness
             of
             humane
             understanding
             that
             it
             hath
             not
             yet
             comprehended
             it
             .
          
           
             I
             think
             by
             this
             time
             't
             is
             clear
             then
             ,
             that
             the
             supposition
             of
             my
             procedure
             ,
             the
             
               Souls
               distinction
               from
               the
               Body
            
             ,
             is
             not
             peccant
             ;
             except
             all
             the
             world
             ,
             both
             Antient
             and
             Modern
             ,
             hath
             been
             mistaken
             ,
             and
             our
             Author
             also
             :
             which
             if
             it
             be
             granted
             ,
             't
             is
             an
             instance
             of
             what
             I
             plead
             for
             .
             If
             not
             ,
             my
             supposition
             is
             good
             ,
             and
             the
             emergent
             doubt
             unanswer'd
             .
             And
             if
             our
             learned
             Author
             yet
             thinks
             it
             plain
             ,
             that
             
               either
               Man
               is
               no
               being
            
             ,
             or
             that
             the
             
               soul
               and
               body
               are
               not
               two
               ,
            
             I
             must
             acknowledge
             such
             Palams
             to
             be
             the
             Dogmatizing
             I
             suppose
             .
             And
             I
             am
             willing
             to
             put
             it
             upon
             the
             issue
             ,
             whether
             it
             be
             so
             to
             any
             body
             else
             but
             this
             Philosopher
             .
          
           
             But
             (
             2
             )
             besides
             all
             this
             ,
             it
             seems
             to
             me
             very
             clear
             from
             the
             nature
             of
             the
             Things
             themselves
             abstracting
             from
             Authority
             ;
             That
             the
             Soul
             is
             
               a
               substance
               distinct
               from
               the
               body
               .
            
             For
             I
             think
             ,
          
           
             (
             1
             )
             'T
             is
             strongly
             concluded
             by
             the
             common
             Arguments
             that
             prove
             it
             immaterial
             ;
             for
             perception
             ,
             perception
             of
             
               spirituals
               ,
               universals
            
             and
             other
             abstracts
             from
             sense
             ,
             as
             
               Mathematical
               lines
               ,
               points
               ,
               superficies
               ,
               congenit
               notions
               ,
               Logical
               ,
               Metaphysical
               ,
            
             and
             
               Moral
               ▪
               self-reflection
               ,
               Freedom
               ,
               indifferency
            
             and
             universality
             of
             action
             :
             these
             ,
             I
             say
             ,
             are
             properties
             not
             at
             all
             competible
             to
             body
             or
             matter
             ,
             though
             of
             never
             so
             pure
             
             a
             mixture
             .
             Nor
             is
             it
             conceiveable
             how
             any
             of
             these
             should
             arise
             from
             modificaiions
             of
             quantity
             being
             of
             a
             diverse
             kind
             from
             all
             the
             Phaenomena
             of
             motion
             But
          
           
             (
             2
             )
             If
             the
             soul
             be
             not
             a
             distinct
             substance
             from
             the
             body
             ,
             't
             is
             then
             a
             certain
             disposition
             and
             modification
             of
             it
             ;
             which
             this
             Gentteman
             in
             the
             10
             Lesson
             of
             his
             Institutions
             seems
             to
             intimate
             ,
             saying
             ,
             
               [
               That
               since
               the
               soul
               is
               a
               certain
               affection
            
             —
             which
             is
             introduced
             and
             expell'd
             by
             corporeal
             action
             —
             ]
             he
             thence
             inferrs
             some
             thing
             that
             is
             not
             to
             our
             purpose
             to
             relate
             .
             And
             if
             so
             ▪
             since
             all
             diversities
             in
             matter
             arise
             from
             motion
             and
             position
             of
             parts
             ,
             every
             different
             preception
             will
             require
             a
             different
             order
             and
             position
             of
             the
             parts
             of
             the
             
               matter
               perceiving
            
             ,
             which
             must
             be
             obtained
             by
             motion
             .
             I
             demand
             then
             ,
             when
             we
             pass
             from
             one
             conception
             to
             another
             ,
             is
             the
             motion
             ,
             the
             cause
             of
             this
             diversity
             ,
             meerly
             casual
             ;
             or
             directed
             by
             some
             act
             of
             knowledge
             ?
             The
             former
             ,
             I
             suppose
             ,
             no
             Man
             in
             his
             wits
             will
             affirm
             ;
             since
             then
             all
             our
             conceptions
             will
             be
             non-sense
             and
             confusion
             ;
             chance
             being
             the
             cause
             of
             nothing
             that
             is
             orderly
             and
             regular
             .
             If
             therefore
             there
             be
             a
             knowledge
             in
             us
             that
             directs
             the
             motions
             that
             form
             every
             distinct
             conception
             :
             I
             demand
             concerning
             that
             knowledge
             ,
             Whether
             it
             be
             in
             like
             manner
             directed
             by
             some
             other
             ,
             or
             is
             it
             the
             effect
             of
             meer
             casual
             motions
             ?
             If
             the
             former
             ,
             we
             must
             run
             up
             in
             infinitum
             in
             our
             inquiry
             :
             and
             the
             latter
             admits
             the
             alledged
             absurdities
             .
             There
             is
             no
             way
             then
             of
             defending
             the
             assertion
             of
             the
             souls
             being
             matter
             ,
             or
             any
             modification
             of
             it
             :
             but
             by
             affirming
             with
             Master
             Hobbs
             a
             
               certain
               connexion
            
             between
             all
             our
             thoughts
             ,
             and
             a
             necessary
             fate
             in
             all
             things
             :
             which
             who
             ever
             affirmes
             ,
             will
             find
             difficulties
             enough
             in
             his
             assertion
             to
             bring
             him
             to
             mine
             ,
             That
             there
             's
             a
             Vanity
             in
             Dogmatizing
             ,
             and
             Confidence
             is
             unreasonable
             .
          
           
             But
             of
             this
             I
             have
             had
             occasion
             to
             discourse
             more
             in
             an
             other
             Treatise
             ,
             and
             I
             shall
             not
             repeat
             what
             I
             have
             there
             written
             ,
             or
             what
             others
             have
             said
             on
             the
             subject
             .
             Especially
             
             since
             perhaps
             this
             learned
             Gentleman
             will
             not
             think
             himself
             concern'd
             in
             the
             Proof
             of
             this
             Conclusion
             ,
             he
             having
             in
             his
             writings
             asserted
             it
             .
             But
             whether
             he
             have
             not
             unsaid
             it
             again
             in
             this
             ,
             I
             appeal
             to
             any
             equal
             Decerner
             .
             And
             that
             the
             soul
             should
             be
             a
             
               substance
               of
               another
               kind
               from
               matter
               ,
            
             that
             
               hath
               nothing
               common
               with
               it
               ;
               a
               substance
               separable
               from
               all
               body
               ,
               to
               which
               matter
               is
               not
               necessary
               ,
               and
               actually
               in
               the
               other
               state
               divided
               from
               it
               :
            
             (
             all
             which
             and
             more
             to
             like
             purpose
             our
             Author
             hath
             in
             some
             of
             his
             Books
             affirmed
             ;
             )
             and
             yet
             not
             be
             a
             
               distinct
               substance
            
             ,
             but
             really
             the
             same
             with
             the
             body
             to
             which
             it
             is
             united
             ;
             which
             he
             asserts
             in
             this
             ;
             I
             say
             ▪
             how
             these
             so
             opposite
             affirmations
             can
             be
             reconciled
             ,
             I
             have
             either
             not
             wit
             ,
             or
             not
             charity
             enough
             to
             help
             me
             to
             imagine
             .
             I
             know
             this
             Authors
             doctrine
             is
             ,
             that
             there
             are
             no
             parts
             before
             separation
             and
             division
             ,
             and
             therefore
             no
             
               real
               distinction
            
             .
             But
             whether
             things
             in
             their
             natures
             so
             divers
             as
             body
             and
             spirit
             ,
             which
             almost
             in
             nothing
             ,
             even
             according
             to
             this
             Philosophy
             ,
             communicate
             ;
             are
             not
             essentially
             divided
             ,
             though
             not
             locally
             distant
             ,
             I
             am
             willing
             to
             leave
             to
             the
             Readers
             judgment
             .
             And
             I
             would
             fain
             know
             whereupon
             the
             separability
             of
             the
             soul
             and
             body
             is
             founded
             ,
             if
             not
             upon
             the
             
               real
               distinction
            
             of
             their
             natures
             :
             so
             that
             though
             this
             notion
             may
             be
             less
             obnoxious
             when
             it
             relates
             only
             to
             substances
             of
             the
             same
             kind
             ,
             and
             quality
             ;
             yet
             when
             it
             concerns
             those
             that
             are
             so
             essentially
             distinct
             ,
             as
             body
             and
             spirit
             ,
             it
             seems
             most
             strangely
             lyable
             .
             Yea
             though
             it
             should
             be
             supposed
             a
             Truth
             ,
             yet
             it
             must
             be
             acknowledged
             unconceiveable
             ;
             which
             sufficeth
             to
             satisfie
             my
             Conclusion
             .
          
           
             
               
                 
                   A.
                   
                
              
               Neque
               me
               terret
               distinctio
               (
               quae
               pueris
               philosophiam
               garrientibus
               in
               sacco
               parata
               est
               )
               Entis
               perfecti
               &
               imperfecti
               —
               
                 pag.
                 58.
              
               
            
             
             
               THe
               distinction
               of
               the
               Schools
               of
               a
               Being
               perfect
               and
               
                 
                   G.
                   
                
              
               imperfect
               ,
               is
               not
               I
               think
               so
               childish
               and
               impertinent
               as
               our
               Author
               would
               have
               believed
               .
               For
               though
               
                 Ens
                 Imperfectum
              
               in
               the
               Metaphysical
               sence
               ,
               be
               non-sence
               and
               a
               contradiction
               ;
               yet
               in
               
                 genere
                 Physico
              
               ,
               as
               they
               speak
               ,
               't
               is
               no
               absurdity
               :
               since
               a
               being
               may
               want
               some
               circumstances
               of
               natural
               compleatness
               and
               perfection
               ;
               and
               yet
               be
               Metaphysically
               compleat
               and
               perfect
               :
               so
               that
               to
               affirm
               the
               soul
               an
               
                 imperfect
                 Being
              
               nakedly
               in
               it self
               ,
               is
               to
               say
               no
               more
               ,
               then
               that
               't
               was
               made
               with
               a
               
                 natural
                 aptitude
              
               ,
               and
               congruity
               to
               a
               body
               by
               union
               with
               which
               't
               is
               perfected
               and
               compleated
               ,
               being
               then
               furnish't
               with
               the
               requisites
               of
               its
               nature
               ;
               which
               in
               like
               manner
               may
               be
               said
               of
               a
               body
               in
               humane
               form
               ,
               viz.
               that
               't
               is
               defective
               and
               incompleat
               till
               it
               be
               furnished
               with
               the
               principle
               of
               Humane
               actions
               ,
               for
               which
               it
               was
               designed
               .
               So
               that
               there
               's
               no
               absurdity
               in
               affirming
               ,
               That
               a
               thing
               may
               be
               one
               in
               a
               Physiological
               and
               natural
               sense
               ;
               and
               two
               in
               a
               Metaphysical
               ;
               And
               so
               out
               Philosopher's
               inference
               is
               no
               sequel
               .
               
                 
                   A.
                   
                
              
            
          
           
             
               2.
               
               Quando
               itaque
               petit
               ,
               Unde
               Anima
               veniat
               ?
               Reponendum
               est
               ,
               An
               dubitet
               unde
               Homo
               veniat
               ?
               —
               
                 pag.
                 59.
              
               
               
                 
                   G.
                   
                
              
            
             
               THe
               Foundation
               of
               our
               learned
               Authors
               Answers
               to
               the
               proposed
               difficulties
               being
               overthrown
               ;
               and
               it
               being
               made
               secure
               enough
               ,
               
                 That
                 the
                 soul
                 is
                 a
                 distinct
                 substance
                 from
                 the
                 body
              
               ;
               't
               is
               a
               pertinent
               and
               material
               enquiry
               to
               ask
               ,
               whence
               the
               Soul
               is
               ?
               And
               if
               our
               Philosopher
               will
               call
               this
               the
               Man
               according
               to
               the
               Maxim
               ,
               let
               the
               question
               be
               proposed
               in
               his
               own
               phrase
               ,
               and
               there
               's
               no
               danger
               of
               an
               absurdity
               .
            
          
           
             
             
               
                 
                   A.
                   
                
              
               Neque
               Majorum
               quamtumvis
               Reverendorum
               me
               quatit
               Authoritas
               ;
               non
               dico
               illorum
               qui
               —
               
                 pag.
                 59.
              
               
            
             
               
                 
                   G.
                   
                
              
               IT
               seems
               the
               learned
               Gentleman
               would
               fain
               reconcile
               the
               Authority
               of
               the
               Church
               asserting
               the
               
                 Souls
                 Creation
              
               to
               his
               main
               conclusion
               ,
               that
               't
               is
               no
               
                 distinct
                 substance
                 from
                 the
                 body
              
               ;
               and
               to
               his
               inference
               thereupon
               ,
               that
               't
               is
               improper
               and
               impertinent
               ,
               to
               inquire
               
                 whence
                 It
                 came
              
               .
               But
               whether
               what
               is
               said
               be
               a
               clear
               salve
               or
               a
               shuffle
               ,
               let
               it
               be
               determin'd
               by
               any
               equal
               judgment
               .
               For
               either
               by
               
                 Homo
                 quatenus
                 intellectivus
              
               ,
               our
               Author
               means
               something
               that
               is
               the
               same
               with
               the
               body
               ;
               or
               really
               distinct
               and
               diverse
               .
               If
               the
               former
               ,
               he
               hath
               not
               satisfied
               the
               Authority
               of
               the
               Church
               ,
               which
               affirms
               ,
               the
               Soul
               as
               a
               distinct
               substance
               ,
               to
               be
               the
               immediate
               subject
               of
               Creation
               ;
               founded
               upon
               that
               clear
               distinction
               in
               the
               inspired
               writings
               [
               The
               body
               to
               the
               dust
               ,
               and
               the
               Soul
               to
               God
               that
               gave
               it
               .
               ]
               But
               if
               he
               mean
               the
               latter
               ,
               he
               hath
               not
               provided
               for
               his
               own
               assertion
               and
               hypothesis
               .
               Besides
               (
               2.
               )
               If
               man
               as
               intellective
               be
               created
               ,
               then
               either
               he
               means
               the
               whole
               man
               ,
               or
               only
               that
               by
               which
               he
               's
               intellective
               ;
               the
               former
               is
               against
               all
               sense
               and
               experience
               .
               And
               the
               latter
               overthrows
               all
               our
               Author's
               Answers
               ,
               with
               the
               Proposition
               upon
               which
               they
               are
               erected
               .
               For
               if
               there
               be
               some
               thing
               in
               man
               which
               is
               the
               subject
               of
               
                 divine
                 power
              
               and
               action
               ;
               and
               some
               other
               thing
               that
               is
               the
               subject
               of
               
                 natural
                 production
              
               and
               generation
               ;
               it
               seems
               to
               me
               apparent
               that
               these
               must
               be
               two
               things
               really
               distinguish't
               .
               For
               the
               same
               thing
               cannot
               be
               created
               and
               
                 naturally
                 produced
              
               .
               For
               Creation
               supposeth
               the
               production
               of
               the
               whole
               
                 ex
                 nihilo
              
               ,
               both
               
                 sui
                 &
                 subjecti
              
               (
               as
               the
               Schools
               phrase
               it
               )
               without
               the
               co-operation
               of
               any
               thing
               with
               the
               divine
               superlative
               
               power
               :
               whereas
               all
               generation
               ,
               according
               to
               truth
               and
               the
               same
               Hypothesis
               ,
               at
               least
               supposeth
               one
               of
               them
               ,
               and
               is
               perform'd
               by
               natural
               agents
               .
               And
               I
               think
               the
               case
               is
               plain
               enough
               when
               't
               is
               brought
               to
               this
               ,
               Whether
               the
               same
               thing
               can
               be
               produced
               of
               something
               and
               nothing
               ,
               with
               created
               assistance
               ,
               and
               without
               it
               ?
               Since
               the
               Actions
               then
               are
               so
               
                 infinitely
                 diverse
              
               ,
               I
               think
               I
               shall
               not
               be
               reprehensibly
               Dogmatical
               ,
               in
               affirming
               the
               terms
               distinct
               .
               What
               the
               Gentleman
               says
               more
               ,
               seems
               to
               be
               involv'd
               ,
               and
               looks
               like
               a
               designed
               evasion
               .
               And
               if
               
                 [
                 one
                 action
              
               produceth
               a
               man
               ,
               a
               Creature
               equivalent
               to
               a
               Beast
               and
               Angel
               ]
               I
               demand
               ,
               Whether
               this
               one
               action
               be
               divine
               or
               natural
               ,
               from
               God
               or
               the
               generant
               ?
               If
               the
               former
               ,
               every
               man
               is
               as
               
                 immediately
                 created
              
               as
               the
               first
               .
               And
               the
               latter
               quite
               excludes
               
                 crea
                 ion
              
               ,
               and
               supposeth
               God
               no
               otherwise
               to
               act
               in
               giving
               being
               to
               our
               Souls
               ,
               then
               in
               each
               common
               production
               .
               'T
               is
               necessary
               therefore
               that
               the
               terms
               produced
               be
               distinct
               ,
               when
               the
               Actions
               whereby
               they
               are
               produced
               are
               so
               vastly
               diverse
               ;
               and
               that
               the
               Soul
               have
               an
               Origination
               different
               from
               the
               Formation
               of
               the
               body
               ,
               of
               which
               't
               is
               more
               pertinent
               to
               inquire
               ,
               then
               easie
               to
               return
               an
               Answer
               .
            
          
           
             
               3.
               
               Ex
               hâc
               Veritate
               derivamur
               ad
               sequentes
               duos
               
                 
                   A.
                   
                
              
               nodos
               patentissimè
               solvendos
               .
               —
               
                 pag.
                 60.
              
               
            
             
               IN
               this
               and
               the
               following
               Paragraphs
               our
               Author
               supposeth
               
                 
                   G.
                   
                
              
               his
               Doctrin
               of
               the
               identity
               of
               the
               soul
               and
               body
               for
               an
               Answer
               ;
               And
               I
               think
               after
               what
               hath
               been
               said
               ,
               I
               have
               as
               good
               reason
               to
               suppose
               mine
               of
               the
               diversity
               for
               a
               reply
               .
               But
               how
               the
               definition
               of
               a
               Part
               enervates
               my
               enquiry
               ,
               I
               cannot
               imagine
               ,
               since
               if
               
                 [
                 Parts
                 are
                 ,
                 out
                 of
                 which
                 by
                 composition
                 are
                 made
                 one
                 ]
              
               And
               the
               body
               and
               soul
               be
               supposed
               
               parts
               of
               the
               Man
               (
               which
               may
               well
               enough
               be
               allowed
               upon
               the
               account
               of
               what
               hath
               been
               said
               )
               I
               see
               not
               but
               why
               we
               may
               inquire
               ,
               how
               these
               parts
               ,
               whose
               natures
               are
               so
               different
               ,
               can
               be
               compounded
               and
               united
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               Currit
               idem
               Error
               in
               sequenti
               difficultate
               ,
               quae
               luget
               nesciri
               quomodo
               Anima
               moveat
               corpus
               ,
               —
               
                 pag.
                 61.
              
               
            
             
               
                 
                   G.
                   
                
              
               WHether
               my
               supposal
               be
               an
               Error
               ,
               we
               have
               seen
               already
               ;
               if
               it
               be
               not
               ,
               our
               
                 Philosophers
                 Answer
              
               is
               so
               .
               And
               whither
               the
               implyed
               assertion
               that
               the
               Soul
               moves
               not
               the
               body
               be
               not
               one
               ,
               I
               appeal
               to
               any
               man
               ,
               that
               understands
               he
               hath
               any
               claim
               to
               such
               a
               being
               .
               For
               though
               many
               of
               our
               actions
               ,
               and
               possibly
               more
               then
               are
               suspected
               ,
               may
               be
               allowed
               to
               be
               meer
               Mechanick
               motions
               ;
               yet
               the
               experience
               of
               all
               the
               World
               attests
               ,
               that
               our
               
                 wills
                 determine
              
               and
               excite
               not
               a
               few
               of
               our
               
                 corporeal
                 motions
              
               .
               What
               else
               means
               the
               distinction
               of
               the
               Schools
               of
               actions
               imperate
               and
               elicit
               ?
               And
               how
               is
               it
               that
               we
               can
               speak
               and
               move
               at
               pleasure
               ,
               and
               in
               spight
               of
               all
               
                 corporeal
                 impulse
              
               ,
               desist
               from
               external
               action
               !
               And
               if
               Man
               be
               a
               meer
               Mechanicks
               Engine
               ,
               farewel
               
                 Free-will
                 ,
                 Virtue
                 ,
                 Vice
                 ,
                 Laws
                 ,
                 Religion
                 ,
                 rewards
              
               and
               punishments
               .
               A
               clock
               were
               as
               capable
               of
               these
               ,
               according
               to
               our
               Philosopher's
               Hypothesis
               ,
               as
               an
               
                 humane
                 Automaton
              
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               Vere
               enim
               Unum
               membrum
               animatum
               movet
               aliud
               ,
               sed
               non
               aliqua
               substantia
               quae
               sit
               pura
               Anima
               —
               
                 pag.
                 61.
              
               
            
             
             
               ▪
               T
               Is
               true
               ,
               one
               
                 animate
                 member
                 moves
                 another
              
               ,
               but
               the
               
                 
                   G.
                   
                
              
               motion
               must
               somewhere
               begin
               .
               And
               though
               those
               which
               are
               
                 purely
                 corporeal
              
               in
               us
               are
               excited
               by
               material
               agents
               ;
               yet
               others
               we
               find
               ,
               which
               derive
               from
               an
               higher
               
                 Principle
                 ,
                 viz.
              
               a
               free
               and
               
                 unconstrained
                 will.
              
               And
               it
               seem
               strange
               to
               me
               that
               men
               should
               be
               so
               much
               in
               love
               with
               their
               private
               speculations
               ,
               as
               for
               their
               sakes
               to
               confront
               their
               own
               ,
               and
               all
               the
               
                 worlds
                 experience
              
               .
               What
               follows
               ,
               no
               body
               that
               I
               know
               ,
               affirms
               ,
               viz.
               [
               That
               a
               substance
               which
               is
               a
               pure
               Soul
               moves
               a
               member
               wherein
               there
               is
               none
               ]
               .
            
             
               But
               to
               what
               concerns
               other
               Animals
               ,
               the
               learned
               Author
               knows
               ,
               that
               the
               Platonists
               assign
               them
               
                 Souls
                 independent
              
               on
               their
               Bodies
               ;
               and
               the
               Peripateticks
               ,
               substantial
               
                 Forms
                 distinct
              
               from
               matter
               ,
               which
               are
               the
               source
               and
               Principle
               of
               their
               Actions
               .
               So
               that
               according
               to
               either
               of
               these
               Hypotheseis
               ,
               the
               question
               may
               as
               pertinently
               be
               proposed
               concerning
               
                 their
                 kind
              
               ,
               as
               our
               own
               ,
               and
               will
               be
               as
               difficultly
               answered
               .
               Indeed
               the
               excellent
               
                 Monsieur
                 Des-Cartes
              
               ,
               and
               his
               followers
               that
               affirm
               ,
               all
               
                 bruit
                 Actions
              
               to
               be
               Mechanical
               ,
               are
               not
               concern'd
               in
               the
               inquiry
               .
               And
               if
               this
               be
               the
               belief
               of
               our
               Philosopher
               ,
               I
               'le
               not
               indeavour
               to
               disturb
               his
               Hypothesis
               .
               Only
               this
               I
               'le
               add
               to
               our
               purpose
               ,
               That
               though
               we
               suppose
               the
               Actions
               of
               Beasts
               to
               be
               fatal
               and
               material
               ,
               yet
               there
               's
               no
               reason
               to
               infer
               the
               same
               of
               ours
               ,
               since
               we
               feel
               it
               otherwise
               .
               And
               't
               is
               no
               very
               reasonable
               method
               of
               arguing
               ,
               to
               conclude
               from
               an
               opinion
               of
               things
               we
               can
               but
               conjecture
               ,
               to
               the
               denyal
               of
               things
               we
               
                 certainly
                 feel
              
               ,
               and
               know
               .
               So
               that
               though
               ,
               as
               our
               Author
               insinuates
               ,
               there
               may
               perhaps
               be
               no
               kind
               of
               
                 corporeal
                 Actions
              
               in
               our selves
               ,
               which
               are
               not
               in
               bruits
               ;
               yet
               't
               is
               not
               therefore
               necessary
               to
               inferr
               ,
               that
               they
               proceed
               from
               a
               like
               principle
               in
               both
               :
               much
               less
               that
               we
               should
               conclude
               ,
               that
               none
               of
               our
               
                 own
                 actions
              
               are
               begun
               by
               a
               principle
               distinct
               from
               the
               body
               and
               immaterial
               ;
               because
               we
               believe
               that
               
               theirs
               are
               not
               so
               .
               On
               the
               other
               side
               methinks
               the
               Argument
               will
               be
               stronger
               to
               inferr
               ,
               That
               because
               we
               feel
               a
               
                 substance
                 distinct
              
               from
               matter
               to
               be
               the
               cause
               of
               some
               of
               our
               motions
               ;
               that
               therefore
               there
               may
               likely
               be
               an
               incorporeal
               substance
               that
               is
               the
               principle
               and
               spring
               of
               some
               of
               theirs
               :
               And
               't
               is
               better
               to
               conclude
               from
               certainty
               to
               conjecture
               ,
               then
               from
               conjecture
               against
               certainty
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               4.
               
               Ultimae
               ,
               quas
               in
               hoc
               capitulo
               plangit
               ,
               tenebrae
               collocatae
               sunt
               in
               ignorantiâ
               illius
               motus
               ,
               —
               
                 pag.
                 62.
              
               
            
             
               
                 
                   G.
                   
                
              
               THe
               difficulties
               about
               the
               direction
               of
               the
               Spirits
               concern
               not
               only
               Man
               ,
               but
               all
               other
               Animals
               ,
               supposing
               them
               to
               do
               any
               thing
               by
               a
               principle
               of
               Knowledge
               and
               Animadversion
               .
               Or
               ,
               though
               we
               judge
               all
               their
               actions
               
                 M
                 chanical
              
               ,
               yet
               the
               Account
               will
               be
               more
               difficultly
               rendred
               that
               way
               ,
               then
               by
               supposing
               them
               to
               act
               by
               an
               animadversive
               principle
               .
               For
               how
               such
               an
               infinite
               variety
               of
               motions
               should
               be
               regularly
               menaged
               ,
               and
               conducted
               in
               such
               a
               Wilderness
               of
               passages
               and
               distinct
               avennues
               by
               meer
               
                 blind
                 impellents
              
               and
               material
               conveyances
               ,
               I
               have
               not
               the
               least
               shadow
               of
               conjecture
               .
               And
               though
               Des-Cartes
               hath
               made
               the
               best
               attempts
               in
               this
               kind
               of
               any
               hath
               yet
               appear'd
               in
               the
               Theory
               ,
               yet
               there
               are
               Mechanical
               difficulties
               in
               the
               way
               of
               his
               Solutions
               ,
               which
               perhaps
               will
               never
               be
               well
               satisfied
               .
               But
               our
               Philosopher
               confesseth
               here
               the
               defect
               of
               his
               Anatomy
               ;
               and
               though
               he
               thinks
               himself
               secure
               of
               the
               general
               Cause
               ,
               yet
               the
               
                 particular
                 Direction
              
               he
               acknowledges
               wonderful
               ,
               and
               not
               yet
               sufficiently
               discover'd
               .
            
          
           
             
             
               Verùm
               Author
               casum
               proprium
               Homini
               constituere
               videtur
               ,
               
                 
                   A.
                   
                
              
               ostentans
               voluntatem
               &
               fortassis
               —
               
                 pag.
                 63.
              
               
            
             
               TO
               prove
               that
               the
               Will
               is
               not
               alwayes
               moved
               by
               some
               
                 
                   G.
                   
                
              
               precedent
               passion
               ,
               and
               consequently
               that
               the
               Soul
               is
               the
               immediate
               principle
               of
               some
               of
               our
               actions
               ,
               I
               make
               this
               double
               offer
               :
            
             
               (
               1.
               )
               'T
               is
               clear
               from
               experience
               ,
               that
               ,
               though
               many
               of
               our
               volitions
               are
               motions
               from
               the
               Passion
               ,
               yet
               some
               of
               our
               Determinations
               are
               from
               the
               Understanding
               and
               immaterial
               Faculties
               .
               And
               sometimes
               we
               set
               our
               Wills
               to
               determine
               in
               things
               that
               are
               purely
               indifferent
               ,
               to
               make
               tryal
               of
               our
               Liberty
               ;
               when
               we
               find
               not
               the
               least
               provocation
               or
               incitement
               to
               the
               action
               from
               any
               emotion
               of
               the
               body
               .
               And
               indeed
               to
               suppose
               every
               action
               of
               the
               Will
               to
               depend
               upon
               a
               previous
               Appetite
               or
               Passion
               ,
               is
               to
               destroy
               our
               Liberty
               ,
               and
               to
               inferr
               a
               
                 Stoical
                 Fatality
              
               with
               all
               the
               dangerous
               consequences
               of
               that
               Doctrine
               ▪
            
             
               (
               2.
               )
               Our
               Author's
               proof
               that
               there
               is
               no
               
                 dispassionate
                 volition
              
               ,
               is
               an
               insinuation
               ,
               that
               there
               is
               no
               Knowledge
               without
               an
               impulse
               from
               the
               Phantasms
               ;
               a
               Conclusion
               which
               may
               be
               easily
               disproved
               ,
               by
               those
               highly
               
                 abstract
                 Speculations
              
               which
               the
               mind
               of
               Man
               sometimes
               entertains
               it self
               with
               ,
               when
               it
               puts
               off
               all
               the
               cloathing
               of
               the
               Imagination
               ,
               and
               raiseth
               it self
               to
               a
               temper
               for
               those
               noble
               enquiries
               about
               God
               and
               Immaterials
               :
               And
               if
               there
               be
               no
               Intellect
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Aristotle
               speaks
               ,
               for
               ought
               I
               know
               ,
               we
               lose
               one
               of
               our
               chiefest
               Arguments
               for
               our
               Immortality
               :
               Besides
               which
               ,
               I
               suppose
               our
               learned
               Author
               will
               not
               think
               it
               for
               his
               credit
               ,
               to
               be
               told
               ,
               that
               he
               is
               in
               the
               very
               rode
               of
               the
               
                 Hobbian
                 Hypothesis
              
               ;
               which
               will
               clearly
               enough
               appear
               ,
               
               if
               we
               consider
               these
               his
               Assertions
               ;
               [
               That
               the
               Soul
               is
               no
               distinct
               substance
               from
               the
               Body
               ,
               that
               it
               contributes
               nothing
               towards
               its
               motion
               ;
               that
               our
               Wills
               are
               moved
               by
               precedent
               or
               
                 present
                 Passion
              
               ,
               which
               doubtless
               is
               excited
               by
               something
               that
               is
               not
               in
               our
               power
               ;
               that
               all
               our
               Intellections
               are
               from
               Phantasms
               ,
               and
               consequently
               ,
               nothing
               else
               but
               
                 elevated
                 sense
              
               ,
               and
               that
               all
               both
               natural
               and
               free
               actions
               are
               performed
               by
               motions
               deriv'd
               from
               the
               heart
               ]
               I
               say
               ,
               who
               ever
               considers
               ,
               how
               these
               symbolize
               ,
               yea
               ,
               and
               are
               one
               with
               the
               main
               Principles
               of
               that
               irreligious
               Philosophy
               ,
               must
               without
               an
               excess
               of
               Charity
               ,
               suppose
               our
               Philosopher
               to
               have
               shaken
               hands
               with
               the
               Leviathan
               .
            
             
               Briefly
               then
               ,
               't
               is
               confest
               ,
               that
               the
               Mechanical
               way
               of
               conveyance
               and
               direction
               of
               the
               Spirits
               in
               
                 Animal
                 performances
              
               is
               yet
               undiscover'd
               ,
               and
               that
               the
               channels
               and
               particular
               passages
               of
               Mechanical
               motions
               (
               which
               all
               ours
               are
               supposed
               to
               be
               )
               is
               yet
               occult
               and
               manifest
               .
               And
               though
               this
               Gentleman
               affirms
               ,
               the
               Heart
               to
               be
               the
               Fountain
               of
               
                 animate
                 Operations
              
               ,
               yet
               't
               is
               but
               an
               unapproved
               presumption
               ;
               and
               the
               greatest
               Master
               of
               Mechanicks
               that
               ever
               was
               ,
               the
               Illustrious
               Des-Cartes
               has
               deriv'd
               all
               these
               motions
               from
               the
               brain
               ,
               in
               which
               he
               's
               follow'd
               by
               the
               greatest
               part
               of
               profoundest
               Speculators
               ;
               so
               that
               it
               seems
               we
               are
               not
               certain
               of
               the
               
                 first
                 spring
              
               of
               the
               motions
               we
               enquire
               of
               ;
               much
               less
               can
               we
               certainly
               determin
               the
               minutes
               and
               particularities
               of
               direction
               :
               and
               if
               any
               of
               our
               actions
               are
               deriv'd
               from
               our
               Souls
               ,
               which
               our
               Author
               seems
               unwilling
               to
               hear
               of
               ,
               though
               I
               think
               I
               have
               made
               it
               sufficiently
               evident
               ,
               the
               difficulties
               I
               urg'd
               upon
               that
               supposal
               have
               not
               had
               the
               least
               offer
               towards
               solution
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               5.
               
               Caput
               quartum
               
                 Sensationis
                 &
                 Memoriae
              
               inexplicabiles
               esse
               naturas
               objicit
               .
               —
               
                 pag.
                 64.
              
               
            
             
             
               I
               Am
               no
               further
               concern'd
               in
               the
               beginning
               of
               this
               Section
               ,
               
                 
                   G.
                   
                
              
               then
               to
               mind
               this
               learned
               Gentleman
               how
               different
               his
               apprehension
               of
               Des-Cartes
               his
               Hypothesis
               of
               the
               manner
               of
               Sense
               ,
               is
               ,
               from
               that
               of
               his
               ingenuous
               and
               applauded
               friend
               Sir
               
                 K.
                 Digby
              
               ;
               who
               calls
               not
               his
               opinion
               a
               
                 fanstatical
                 conjecture
              
               ,
               but
               thus
               Prefaces
               to
               the
               recital
               of
               his
               
                 Hypothesis
                 .
                 [
                 Monsieur
                 Des-Cartes
              
               ,
               (
               who
               by
               his
               great
               and
               heroick
               attempts
               ,
               and
               by
               shewing
               mankind
               how
               to
               steer
               and
               husband
               theit
               reason
               to
               the
               best
               advantage
               ,
               hath
               left
               us
               no
               excuse
               of
               being
               ignorant
               of
               any
               thing
               that
               is
               worth
               the
               knowing
               )
               explicating
               the
               nature
               of
               Sense
               —
               and
               then
               goes
               on
               to
               declare
               his
               opinion
               of
               this
               matter
               ,
               which
               he
               concludes
               with
               this
               character
               ;
               of
               a
               colour
               very
               diverse
               from
               our
               Author
               's
               [
               This
               then
               is
               the
               sum
               of
               Monsieur
               Des-Cartes's
               Opinion
               ,
               which
               he
               hath
               very
               finely
               exprest
               with
               all
               the
               advantages
               that
               opposite
               examples
               ,
               significant
               words
               and
               clear
               method
               ,
               can
               give
               unto
               a
               witty
               Discourse
               ;
               which
               yet
               ,
               is
               but
               a
               part
               of
               the
               commendations
               he
               deserveth
               ,
               for
               what
               he
               hath
               done
               on
               this
               particular
               :
               he
               is
               over
               and
               above
               all
               this
               ,
               the
               first
               I
               ever
               met
               with
               who
               hath
               published
               any
               conceptions
               of
               this
               nature
               ,
               whereby
               to
               make
               the
               Operations
               of
               Sense
               intelligible
               ,
               Certainly
               ,
               this
               praise
               will
               ever
               belong
               unto
               him
               that
               he
               hath
               given
               the
               first
               hint
               of
               speaking
               groundedly
               ,
               and
               to
               the
               purpose
               upon
               this
               Subject
               ;
               and
               whosoever
               shall
               carry
               it
               any
               further
               (
               as
               what
               important
               mystery
               was
               ever
               born
               and
               perfected
               at
               one
               ?
               )
               must
               acknowledge
               to
               have
               deriv'd
               his
               light
               from
               him
               .
               ]
               This
               is
               the
               censure
               that
               excellent
               person
               gives
               of
               Des-Cartes
               ,
               and
               his
               Opinion
               ,
               which
               his
               dear
               Friend
               our
               Author
               ,
               hath
               with
               so
               much
               severity
               reflected
               on
               .
               And
               the
               learned
               Knight
               professeth
               himself
               of
               
               Des-Cartes's
               mind
               in
               all
               the
               other
               circumstances
               of
               this
               Hypothesis
               ,
               except
               the
               Subject
               of
               this
               Motion
               .
               So
               that
               I
               wonder
               that
               our
               Philosopher
               should
               so
               far
               forget
               himself
               ,
               as
               to
               put
               such
               a
               
               slurre
               upon
               the
               judgment
               of
               his
               admired
               Friend
               ,
               by
               speaking
               so
               contemptuously
               of
               a
               Notion
               that
               learned
               Man
               had
               so
               much
               ,
               and
               so
               deservedly
               ,
               applauded
               .
               What
               follows
               is
               already
               answer'd
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               Sed
               nè
               nihil
               novi
               dicat
               ,
               calumniatur
               sensu
               solo
               non
               posse
               agnosci
               quantitates
               rerum
               ,
               distantias
               ,
               —
               
                 pag.
                 65.
              
               
            
             
               
                 
                   G.
                   
                
              
               OUr
               Author
               in
               this
               Period
               ,
               wonders
               at
               my
               Assertion
               ,
               and
               I
               wonder
               as
               much
               at
               his
               wonder
               ;
               which
               is
               not
               occasioned
               by
               any
               affirmation
               of
               mine
               ,
               but
               by
               a
               mistake
               of
               his
               own
               :
               for
               my
               doubt
               (
               as
               plain
               as
               I
               could
               express
               it
               )
               is
               ,
               How
               ,
               since
               there
               is
               nothing
               in
               the
               Brain
               ,
               the
               seat
               of
               Sense
               ,
               to
               represent
               external
               objects
               but
               motion
               ,
               (
               for
               which
               I
               have
               the
               suffrage
               of
               his
               noble
               friend
               ,
               whose
               method
               he
               professeth
               to
               follow
               )
               how
               ,
               I
               say
               ,
               we
               should
               by
               that
               know
               
                 figures
                 ,
                 distances
                 ,
                 magnitudes
              
               ,
               and
               colours
               ,
               things
               of
               another
               kind
               from
               motion
               ;
               which
               therefore
               cannot
               represent
               them
               ,
               but
               by
               some
               knowledge
               in
               the
               Soul
               ,
               which
               we
               are
               not
               aware
               of
               ;
               and
               how
               the
               scant
               and
               narrow
               images
               in
               the
               Brain
               should
               notifie
               the
               vastest
               objects
               ,
               in
               their
               large
               dimensions
               ,
               without
               some
               
                 secret
                 Inference
              
               and
               Geometry
               in
               the
               Soul
               ,
               is
               unconceiveable
               :
               But
               what
               this
               Knowledge
               is
               ,
               we
               know
               not
               .
               This
               is
               the
               sense
               of
               the
               difficulty
               propos'd
               ,
               which
               ,
               how
               it
               is
               explicated
               by
               the
               Optical
               demonstrations
               the
               Gentleman
               talks
               of
               ,
               the
               Opticks
               of
               my
               understanding
               cannot
               discover
               .
               For
               the
               rest
               I
               dare
               venture
               it
               without
               an
               Answer
               .
            
          
           
             
             
               6.
               
               Proximus
               in
               Memoriam
               labor
               expenditur
               .
               Illius
               
                 
                   A.
                   
                
              
               explanationem
               ut
               impossibilem
               declaret
               ,
               —
               
                 pag.
                 66.
              
               
            
             
               7.
               
               Imprimis
               ,
               decîdi
               à
               moventibus
               sensum
               quasdam
               exuvias
               &
               corporis
               delibamenta
               ,
               quoad
               tactum
               ,
               —
               
                 pag
                 68.
              
               
            
             
               I
               Take
               not
               upon
               me
               to
               determin
               of
               Possibilities
               ;
               and
               therefore
               
                 
                   G.
                   
                
              
               from
               the
               present
               ignorance
               of
               the
               nature
               of
               Memory
               I
               infer
               not
               ,
               that
               it
               will
               never
               be
               explained
               hereafter
               :
               Only
               I
               affirm
               ,
               that
               no
               Hypothesis
               extant
               hath
               yet
               made
               it
               manifest
               ;
               which
               is
               sufficient
               for
               my
               conclusion
               of
               the
               present
               narrowness
               of
               our
               Knowledge
               ,
               though
               not
               of
               my
               Assailants
               of
               the
               impossibility
               of
               enlarging
               it
               .
            
             
               But
               our
               Philosopher
               thinketh
               the
               nature
               of
               Memory
               sufficiently
               explained
               already
               ,
               and
               the
               account
               he
               gives
               is
               that
               of
               Sir
               
                 K.
                 Digby
              
               ,
               which
               was
               one
               of
               the
               four
               that
               I
               examin'd
               in
               the
               Discourse
               impugn'd
               .
               This
               is
               the
               Hypothesis
               which
               our
               Author
               hath
               adopted
               ,
               and
               undertook
               the
               defence
               of
               ;
               with
               what
               success
               ,
               we
               shall
               discover
               when
               we
               have
               examin'd
               the
               Answer
               he
               makes
               to
               my
               Impugnations
               .
               Which
               after
               a
               large
               recital
               of
               the
               Hypothesis
               he
               descends
               to
               in
               the
               ninth
               Section
               .
            
          
           
             
               9.
               
               Attamen
               ,
               perturbat
               novum
               Naturae
               miratorem
               
                 
                   A.
                   
                
              
               multitudo
               objectorum
               cavis
               cerebri
               —
               
                 pag.
                 72.
              
               
            
             
               THe
               difficulty
               I
               urg'd
               against
               the
               Digbaean
               account
               of
               
                 
                   G.
                   
                
              
               the
               Memory
               ,
               was
               ,
               that
               't
               is
               inconceiveable
               how
               those
               
                 active
                 particles
              
               ,
               which
               are
               the
               images
               and
               representations
               
               of
               things
               remembred
               ,
               should
               keep
               their
               distinct
               and
               
                 orderly
                 Situations
              
               without
               confusion
               or
               dissipation
               in
               a
               substance
               wherein
               there
               is
               continual
               motion
               ?
               to
               which
               the
               learned
               Gentleman
               returns
               ;
               That
               't
               is
               as
               conceivable
               as
               how
               the
               Rays
               of
               Light
               should
               come
               in
               a
               
                 direct
                 line
              
               to
               the
               Eye
               ;
               or
               how
               the
               
                 Atomical
                 Effluvia
              
               that
               continually
               flow
               from
               all
               bodies
               ,
               especially
               the
               Magnetical
               and
               Sympathetick
               ,
               should
               find
               their
               way
               to
               the
               place
               they
               tend
               to
               .
               To
               this
               I
               rejoyn
               briefly
               ,
               (
               1
               )
               what
               the
               Gentleman
               himself
               suggests
               ,
               were
               answer
               sufficient
               ,
               that
               the
               multiplying
               of
               difficulty
               doth
               not
               solve
               it
               :
               For
               supposing
               the
               direction
               of
               the
               corpuscles
               of
               light
               ,
               and
               those
               mention'd
               Effluvia
               ,
               to
               be
               of
               a
               difficult
               apprehension
               ,
               as
               the
               continuance
               and
               regularity
               of
               those
               images
               in
               the
               Brain
               :
               yet
               this
               only
               argues
               another
               defect
               in
               our
               Knowledge
               ,
               and
               so
               is
               a
               new
               evidence
               of
               the
               truth
               of
               my
               General
               Conclusion
               .
               But
               (
               2
               )
               the
               proposed
               Instances
               are
               far
               more
               accountable
               then
               this
               before
               us
               .
               For
               ,
               as
               to
               what
               concerns
               the
               light
               ,
               supposing
               with
               
                 Des
                 Cartes
              
               (
               as
               is
               most
               probable
               )
               that
               the
               action
               of
               Light
               consists
               in
               nothing
               but
               the
               conamen
               of
               the
               
                 Aethereal
                 matter
              
               ,
               receding
               from
               the
               centre
               of
               its
               motion
               :
               The
               
                 direct
                 tendency
              
               of
               it
               to
               the
               Eye
               ,
               is
               no
               difficulty
               worth
               considering
               ,
               but
               as
               clear
               as
               the
               Light
               it self
               the
               subject
               of
               the
               enquiry
               ;
               or
               ,
               if
               the
               rays
               be
               
                 Atomical
                 streams
              
               ,
               and
               effluxes
               of
               the
               Sun
               ,
               there
               is
               no
               more
               difficulty
               in
               this
               Hypothesis
               neither
               ,
               then
               in
               the
               direct
               spouting
               of
               water
               out
               of
               a
               Pipe
               ;
               yea
               no
               more
               ,
               then
               in
               the
               beating
               of
               the
               waves
               against
               the
               sides
               of
               a
               Ship
               ,
               when
               it
               swims
               in
               the
               Ocean
               .
               For
               there
               's
               an
               whole
               Sea
               of
               Atomes
               which
               derive
               from
               the
               
                 Fountain
                 illuminant
              
               ,
               whose
               course
               can
               no
               more
               be
               diverted
               ,
               by
               those
               little
               bodies
               that
               swim
               up
               and
               down
               in
               the
               air
               ;
               then
               that
               of
               the
               Ocean
               can
               by
               those
               
                 Sands
                 ,
                 Pebles
                 ,
                 Fishes
              
               ,
               and
               Rocks
               ,
               that
               are
               mingled
               with
               the
               waters
               .
               And
               as
               for
               the
               other
               Instances
               of
               
                 corporeal
                 Emissions
              
               ,
               it
               would
               require
               to
               be
               prov'd
               that
               they
               perform
               all
               those
               
               feats
               that
               are
               ascrib'd
               to
               them
               :
               whereas
               perhaps
               it
               is
               more
               likely
               ,
               that
               those
               strange
               operations
               are
               not
               Mechanical
               but
               Magical
               ,
               being
               effected
               by
               the
               continuity
               of
               the
               great
               Spirit
               of
               Nature
               ,
               which
               runs
               through
               all
               things
               :
               or
               however
               ,
               to
               suppose
               this
               act
               of
               the
               Memory
               to
               be
               as
               clear
               as
               Magnetisme
               and
               Sympathies
               ,
               will
               be
               no
               great
               advantage
               to
               the
               belief
               of
               its
               
                 certain
                 Intelligibility
              
               .
            
          
           
             
               At
               ego
               ipsum
               sic
               nodum
               scindo
               .
               In
               majoribus
               ubi
               facilior
               
                 
                   A.
                   
                
              
               est
               experiendi
               facultas
               ,
               palàm
               est
               multa
               —
               
                 pag.
                 73.
              
               
            
             
               THat
               what
               our
               Author
               has
               answer'd
               in
               this
               Period
               ,
               
                 
                   G.
                   
                
              
               should
               resolve
               the
               difficulty
               ,
               is
               to
               me
               as
               great
               a
               wonder
               ,
               as
               the
               Mystery
               we
               are
               discoursing
               of
               .
               And
               if
               the
               knot
               be
               cut
               ,
               't
               is
               certainly
               by
               some
               occult
               and
               sympathetick
               Instrument
               ,
               for
               the
               gross
               of
               his
               Answer
               comes
               not
               near
               it
               .
               The
               difficulty
               was
               ;
               How
               the
               Images
               of
               such
               an
               infinite
               of
               Objects
               ,
               as
               we
               remember
               ,
               should
               be
               kept
               distinct
               without
               confusion
               ,
               be
               brought
               forth
               when
               we
               have
               occasion
               ,
               and
               remanded
               back
               again
               into
               their
               own
               cells
               when
               they
               have
               done
               the
               errant
               they
               were
               sent
               for
               .
               To
               which
               our
               Author
               saith
               no
               more
               ,
               but
               to
               this
               purpose
               (
               if
               I
               understand
               him
               )
               That
               if
               the
               Object
               stays
               not
               on
               the
               Sense
               ,
               it
               makes
               not
               impression
               enough
               to
               be
               remembred
               ,
               but
               if
               it
               be
               repeated
               there
               ,
               it
               leaves
               plenty
               enough
               of
               those
               Images
               behind
               it
               to
               confirm
               and
               strengthen
               the
               Knowledge
               of
               the
               Object
               :
               In
               which
               
                 radicated
                 Knowledge
              
               ,
               if
               the
               Memory
               consist
               ,
               there
               would
               be
               no
               need
               of
               reserving
               those
               Atomes
               in
               the
               Brain
               ,
               or
               calling
               them
               forth
               upon
               occasion
               ,
               as
               the
               Hypothesis
               supposeth
               ;
               or
               ,
               if
               there
               be
               ,
               the
               difficulty
               is
               untouched
               .
            
             
             
               Besides
               all
               which
               ,
               I
               might
               adde
               ,
               that
               if
               these
               
                 material
                 Images
              
               are
               a
               sufficient
               account
               of
               the
               Memory
               ,
               how
               will
               our
               remembrance
               of
               
                 Distances
                 ,
                 Magnitudes
                 ,
                 Relations
                 ,
                 Words
                 ,
                 Metaphysical
                 Notions
                 ,
              
               and
               those
               of
               Immaterials
               ,
               which
               leave
               no
               such
               Idola
               ,
               in
               the
               Brain
               ,
               be
               accounted
               for
               ?
               Let
               this
               Gentleman
               tell
               me
               how
               —
               
                 Et
                 erit
                 mihi
                 Magnus
              
               —
            
          
           
             
               
                 
                   A.
                   
                
              
               10.
               
               Palàm
               est
               me
               in
               hâc
               Responsione
               Digbaeanam
               Methodum
               caeteris
               praetulisse
               .
               Ipsius
               enim
               —
               
                 pag.
                 74.
              
               
            
             
               
                 
                   G.
                   
                
              
               IF
               I
               am
               mistaken
               in
               the
               Opinion
               of
               Aristotle
               in
               this
               matter
               ,
               (
               1.
               )
               I
               err
               with
               the
               great
               body
               of
               his
               Commentators
               and
               followers
               ;
               yea
               ,
               and
               all
               the
               Schools
               in
               Christendom
               ,
               who
               unanimously
               concurr
               in
               the
               assignment
               of
               the
               Doctrine
               of
               
                 Intentional
                 Species
              
               to
               their
               Master
               Aristotle
               ;
               So
               that
               if
               all
               the
               Peripateticks
               hitherto
               have
               been
               so
               grossly
               out
               in
               imposing
               an
               Opinion
               he
               never
               taught
               upon
               their
               
                 ador'd
                 Philosopher
              
               ,
               for
               ought
               I
               know
               ,
               there
               is
               no
               such
               thing
               as
               the
               
                 Aristotelean
                 Philosophy
              
               in
               the
               Universities
               of
               Europe
               :
               For
               the
               taking
               in
               ,
               or
               denying
               these
               
                 Intentional
                 Species
              
               will
               make
               material
               and
               mighty
               alterations
               in
               the
               whole
               frame
               of
               the
               Hypothesis
               ;
               and
               I
               see
               not
               how
               the
               denial
               of
               them
               is
               consistent
               with
               the
               Aristotelean
               Doctrine
               of
               Qualities
               and
               Forms
               .
               But
               (
               2.
               )
               If
               Aristotle
               taught
               the
               
                 Digbaean
                 Philosophy
              
               ,
               as
               our
               Author
               sayes
               ,
               he
               taught
               the
               Atomical
               ,
               which
               is
               notoriously
               known
               to
               have
               been
               the
               way
               of
               Democritus
               and
               Epicurus
               ,
               which
               Aristotle
               frequently
               and
               professedly
               opposeth
               .
               That
               Democritus
               taught
               the
               Atomical
               Hypothesis
               ,
               we
               have
               the
               affirmative
               of
               Aristotle
               to
               justifie
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               speaking
               of
               Leucippus
               and
               Democritus
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               neerer
               to
               our
               purpose
               ,
               that
               these
               solved
               the
               way
               of
               Sensation
               ,
               by
               
                 material
                 Images
              
               ,
               we
               have
               from
               Plutarch
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               This
               
                 Hypothesis
                 Aristotle
              
               endeavours
               to
               confute
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               sayes
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Aristotle
               then
               thought
               the
               Doctrine
               of
               Sensation
               by
               
                 corporeal
                 Images
              
               absurd
               in
               Democritus
               and
               Epicurus
               ;
               and
               therefore
               certainly
               would
               not
               himself
               affirm
               it
               ;
               as
               he
               must
               do
               on
               the
               supposal
               of
               his
               having
               taught
               the
               same
               Hypothesis
               with
               Sir
               
                 K.
                 Digby
              
               about
               the
               Memory
               ,
               which
               is
               exactly
               the
               same
               with
               that
               of
               these
               Sages
               :
               For
               that
               learned
               Knight
               affirms
               ,
               Sensation
               to
               be
               perform'd
               
                 [
                 by
                 driving
                 of
                 solid
                 material
                 bodies
                 ,
                 exceeding
                 little
                 ones
                 ,
                 that
                 come
                 from
                 the
                 Objects
                 themselves
                 ,
              
               (
               they
               are
               his
               own
               words
               )
               against
               that
               part
               of
               the
               brain
               where
               Knowledge
               resideth
               ,
               which
               same
               bodies
               rebounding
               thence
               into
               certain
               cells
               of
               the
               Brain
               ,
               perform
               the
               offices
               of
               the
               Memory
               ]
               as
               he
               has
               largely
               discourst
               upon
               the
               Subject
               .
               Sir
               
                 K.
                 Digby
              
               then
               proceeds
               in
               the
               Corpuscularian
               method
               which
               Aristotle
               opposeth
               ,
               and
               particularly
               in
               the
               business
               of
               Sensation
               ;
               and
               consequently
               cannot
               be
               of
               his
               belief
               in
               his
               Hypothesis
               of
               the
               Memory
               ,
               which
               the
               learned
               Knight
               gives
               account
               of
               by
               the
               same
               
                 material
                 Idola
              
               ,
               which
               Aristotle
               laught
               at
               .
               And
               doubtless
               the
               Memory
               is
               excited
               to
               action
               by
               the
               like
               Instruments
               as
               are
               the
               
                 external
                 Senses
              
               ,
               consonantly
               to
               that
               of
               Plato
               in
               his
               Phaedo
               ,
               speaking
               of
               the
               Senses
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               Aristotle
               himself
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               I
               think
               't
               is
               clear
               then
               that
               
               Aristotle's
               Doctrine
               of
               the
               Memory
               is
               not
               the
               same
               with
               Sir
               K.
               Digby's
               .
               And
               if
               I
               have
               been
               out
               in
               intitling
               the
               Opinion
               of
               
                 Intentional
                 Species
              
               to
               Aristotle
               ,
               my
               mistake
               is
               the
               more
               venial
               ,
               because
               the
               
               whole
               Army
               of
               his
               most
               devoted
               Sectators
               are
               deceived
               with
               me
               .
               But
               our
               Author
               is
               more
               reprehensible
               in
               
                 his
                 mistake
              
               ,
               if
               it
               be
               one
               ;
               because
               he
               's
               alone
               in
               his
               opinion
               .
               And
               an
               Error
               hath
               by
               so
               much
               the
               more
               of
               guilt
               ,
               as
               it
               hath
               of
               singularity
               and
               self-assurance
               .
               But
               whether
               this
               were
               
               Aristotle's
               Doctrine
               or
               not
               ,
               I
               think
               't
               is
               not
               very
               material
               ,
               since
               I
               make
               this
               none
               of
               the
               charges
               against
               him
               .
               If
               it
               be
               not
               his
               ,
               't
               is
               the
               general
               Opinion
               of
               his
               Schools
               ;
               and
               I
               have
               proved
               it
               an
               insufficient
               Account
               of
               the
               Faculty
               we
               are
               discoursing
               of
               .
            
          
        
         
           
             ACTIO
             SEXTA
             .
          
           
             
               
                 
                   A.
                   
                
              
               1.
               
               Capite
               quinto
               formationis
               Corporum
               naturalium
               ,
               Viventium
               praesertim
               ,
               obscuritatem
               intentat
               :
               —
               
                 pag.
                 76.
              
               
            
             
               
                 
                   G.
                   
                
              
               TWo
               methods
               it
               seems
               our
               Philosopher
               proposeth
               ,
               for
               the
               giving
               an
               account
               of
               the
               Formation
               of
               Animals
               ;
               neither
               of
               which
               seems
               to
               me
               a
               sufficient
               solution
               of
               the
               doubt
               attempted
               .
               For
               first
               ,
               he
               that
               supposeth
               all
               the
               vastly
               differing
               parts
               of
               a
               Worm
               or
               Insect
               to
               be
               actually
               contain'd
               ,
               though
               in
               myriate
               and
               
                 indivisible
                 proportions
              
               ,
               in
               a
               drop
               of
               dew
               out
               of
               which
               they
               are
               sometimes
               generated
               ,
               believes
               gratis
               ,
               without
               any
               ground
               of
               his
               supposal
               ;
               and
               therefore
               will
               be
               very
               bold
               to
               assert
               this
               the
               certain
               account
               of
               the
               Phaenomenon
               .
               (
               2.
               )
               If
               the
               Seed
               contain
               ,
               though
               invisibly
               ,
               all
               the
               parts
               of
               the
               Animal
               ;
               then
               either
               in
               the
               same
               Site
               ,
               and
               Position
               ,
               that
               they
               are
               found
               in
               in
               the
               compleated
               Body
               ;
               or
               they
               lie
               there
               in
               a
               confused
               huddle
               and
               mixture
               ;
               the
               former
               ,
               is
               contrary
               to
               all
               experience
               ,
               which
               assures
               us
               ,
               that
               the
               immediate
               matter
               
               of
               all
               generations
               is
               a
               certain
               fluid
               ,
               and
               ,
               as
               far
               as
               can
               be
               discern'd
               ,
               an
               homogeneous
               substance
               .
               Now
               fluidity
               consisting
               in
               the
               motion
               of
               the
               parts
               of
               the
               
                 fluid
                 body
              
               ,
               as
               is
               testified
               by
               Experience
               and
               the
               best
               Philosophy
               ,
               the
               
                 Seminal
                 Parts
              
               can
               be
               of
               no
               setled
               Form
               or
               Consistence
               .
               And
               if
               the
               second
               be
               supposed
               ,
               which
               doubtless
               is
               the
               truth
               ,
               the
               difficulty
               under
               debate
               will
               be
               unanswer'd
               ,
               
                 (
                 viz.
              
               )
               how
               such
               an
               Infinite
               of
               distinct
               Parts
               should
               be
               brought
               into
               their
               regular
               and
               orderly
               Positions
               without
               the
               guidance
               and
               conduct
               of
               some
               
                 knowing
                 Agent
              
               ;
               to
               fly
               to
               a
               
                 first
                 Cause
              
               is
               Unphilosophical
               ;
               and
               he
               that
               pretends
               a
               second
               ,
               let
               him
               shew
               it
               .
               And
               fortuitously
               it
               cannot
               be
               :
               for
               Chance
               is
               the
               cause
               of
               no
               constant
               and
               regular
               Effect
               ;
               and
               to
               suppose
               an
               undirected
               Motion
               to
               shuffle
               these
               fluid
               parts
               into
               the
               wonderful
               and
               exact
               form
               of
               an
               Animal
               ,
               or
               any
               other
               regular
               body
               ;
               is
               as
               likely
               ,
               as
               that
               the
               divided
               Letters
               of
               an
               Alphabet
               should
               be
               accidentally
               jumbled
               into
               an
               elegant
               and
               polite
               Discourse
               ;
               which
               when
               once
               I
               see
               effected
               ,
               I
               'le
               believe
               ,
               that
               there
               wants
               nothing
               to
               the
               formation
               of
               the
               World
               and
               all
               bodies
               therein
               ,
               but
               Matter
               and
               Motion
               .
               Some
               intelligent
               Principle
               then
               must
               be
               suppos'd
               to
               guide
               these
               
                 Elementary
                 parts
              
               into
               their
               orderly
               situations
               .
               But
               
                 what
                 that
              
               is
               ,
               who
               is
               't
               will
               determine
               ?
            
             
               (
               2.
               )
               The
               Second
               Account
               also
               is
               too
               general
               ,
               and
               flies
               very
               wide
               of
               my
               particular
               enquiry
               .
               For
               my
               Quaery
               is
               concerning
               the
               principle
               of
               the
               conduct
               of
               the
               parts
               of
               the
               various
               matter
               in
               those
               rare
               and
               methodical
               Composures
               ;
               and
               our
               Philosopher's
               Answer
               concerns
               only
               the
               gross
               and
               material
               parts
               of
               the
               Composition
               .
               And
               therefore
               little
               can
               be
               collected
               from
               the
               Chymical
               Processes
               he
               speaks
               of
               ,
               for
               our
               purpose
               ;
               and
               the
               
                 Elementary
                 Solutions
              
               mention'd
               ,
               signifie
               nothing
               towards
               the
               accounting
               for
               the
               unerring
               exactness
               we
               find
               in
               
                 Animal
                 Formations
              
               .
               For
               all
               these
               being
               suppos'd
               ,
               the
               matter
               is
               in
               the
               same
               circumstances
               of
               difficulty
               as
               before
               ;
               and
               this
               Gentleman's
               Solution
               seems
               to
               me
               to
               
               signifie
               no
               more
               ,
               then
               if
               a
               man
               should
               answer
               to
               one
               that
               that
               desires
               an
               account
               of
               the
               art
               and
               method
               of
               the
               motions
               of
               a
               Watch
               ,
               or
               any
               other
               ingenious
               Automaton
               ;
               that
               they
               are
               perform'd
               by
               
                 Steel
                 ,
                 Iron
                 ,
                 Brass
              
               ,
               or
               Silver
               ,
               wherein
               the
               matter
               indeed
               of
               the
               work
               is
               declar'd
               ,
               but
               not
               the
               artifice
               .
               And
               in
               the
               case
               before
               us
               ,
               I
               inquire
               of
               the
               principle
               of
               direction
               of
               those
               intricate
               and
               
                 methodical
                 motions
              
               ,
               and
               am
               answer'd
               with
               an
               account
               of
               the
               gross
               and
               
                 material
                 Ingredients
              
               .
               Nor
               is
               what
               follows
               of
               any
               whit
               more
               avail
               to
               the
               Solution
               pretended
               ;
               for
               let
               the
               matter
               resolve
               into
               parts
               
                 dry
                 ,
                 subtle
              
               ,
               and
               
                 liquid
                 ▪
              
               Let
               the
               dryer
               dispose
               themselves
               into
               divers
               figures
               ,
               and
               constitute
               what
               Vessels
               our
               Philosopher
               is
               pleas'd
               to
               fancy
               ;
               yet
               how
               from
               hence
               forward
               the
               
                 infinite
                 variety
              
               of
               the
               parts
               of
               an
               Animal
               will
               result
               ,
               will
               require
               something
               more
               to
               help
               us
               to
               conjecture
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               2.
               
               Haec
               qui
               mente
               comprehenderit
               ,
               non
               plorabit
               Plasticam
               vanum
               nomen
               esse
               &
               vocem
               sine
               re
               .
               —
               
                 pag.
                 78.
              
               
            
             
               
                 
                   G.
                   
                
              
               THough
               by
               a
               close
               and
               recondite
               search
               into
               the
               Seminalities
               of
               Plants
               ,
               and
               Vegetables
               ,
               the
               future
               processes
               may
               be
               judg'd
               ,
               as
               our
               Philosopher
               assures
               us
               ;
               yet
               this
               only
               argues
               ,
               that
               the
               grown
               parts
               were
               all
               contain'd
               pack't
               up
               in
               their
               Seeds
               and
               Berries
               ;
               so
               that
               in
               the
               growth
               and
               progress
               Nature
               did
               only
               display
               and
               unfold
               ,
               what
               before
               was
               in
               the
               minute
               proportions
               more
               closely
               laid
               together
               ;
               Supposing
               which
               ,
               the
               main
               doubt
               still
               remains
               unsatisfied
               ,
               
                 viz.
                 How
                 these
                 SMALLER
                 SEMINAL
                 parts
                 were
                 so
                 order'd
                 ,
                 and
                 framed
                 ?
              
               And
               this
               Brachygraphy
               of
               Nature
               cannot
               be
               thought
               less
               difficult
               then
               it
               's
               Text.
               And
               ,
               secondly
               ,
               what
               relates
               to
               Animals
               we
               have
               seen
               already
               ;
               for
               't
               is
               not
               likely
               ,
               that
               the
               
                 formed
                 parts
              
               were
               ever
               actually
               contain'd
               in
               the
               seed
               ,
               out
               of
               which
               they
               were
               produced
               .
            
          
           
             
             
               Neque
               quemquam
               terreant
               artificum
               dicta
               ,
               admirantium
               
                 
                   A.
                   
                
              
               ea
               quorum
               causas
               non
               intelligunt
               ,
               —
               
                 pag.
                 79.
              
               
            
             
               I
               Might
               well
               wonder
               at
               the
               
                 specifical
                 uniformity
              
               of
               things
               ,
               if
               
                 
                   G.
                   
                
              
               
                 unguided
                 matter
              
               were
               the
               only
               principle
               of
               their
               formation
               ,
               against
               which
               Hypothesis
               this
               doubt
               was
               raised
               ;
               and
               the
               variation
               from
               the
               kind
               which
               happens
               in
               some
               regions
               ,
               would
               not
               be
               so
               observable
               ,
               as
               an
               identity
               in
               any
               .
            
          
           
             
               3.
               
               Eodem
               capitulo
               duas
               alias
               quaestiones
               movet
               quas
               
                 
                   A.
                   
                
              
               absolutè
               inexplicabiles
               putat
               ;
               Mihi
               contra
               —
               
                 pag.
                 80.
              
               
            
             
               IF
               the
               doubts
               I
               propose
               of
               the
               union
               of
               the
               Parts
               ,
               and
               composition
               
                 
                   G.
                   
                
              
               of
               
                 quantity
                 ,
                 contain
                 scarce
                 any
                 difficulty
                 at
                 all
              
               ;
               our
               Philosopher
               is
               more
               lucky
               in
               his
               enquiries
               ,
               then
               others
               that
               have
               dealt
               in
               those
               Theories
               ;
               most
               men
               confessing
               the
               perplexity
               of
               the
               mention'd
               Phaenomena
               ,
               especially
               of
               the
               latter
               .
               And
               the
               vast
               diversity
               of
               Philosophers
               about
               it
               ,
               testifies
               ,
               that
               the
               speculation
               of
               them
               is
               not
               of
               so
               facile
               an
               explication
               .
               And
               't
               is
               strange
               that
               the
               Ancients
               should
               keep
               such
               ado
               about
               an
               easie
               Probleme
               ,
               and
               the
               
                 Moderns
                 despair
              
               of
               a
               solution
               ,
               so
               pretendedly
               obvious
               .
            
             
               I
               will
               not
               differ
               with
               the
               learned
               Gentleman
               about
               the
               order
               of
               the
               questions
               ,
               and
               grant
               ,
               that
               they
               both
               suppose
               
                 actual
                 parts
              
               in
               Quantity
               ;
               which
               because
               our
               Author
               denies
               ,
               &
               makes
               this
               the
               foundation
               of
               his
               Answer
               to
               these
               ,
               and
               some
               of
               my
               former
               propos'd
               difficulties
               ,
               I
               must
               be
               fain
               to
               prove
               it
               ;
               which
               I
               attempt
               (
               1.
               )
               By
               giving
               some
               evidence
               of
               my
               Affirmative
               ,
               and
               (
               2.
               )
               by
               shewing
               the
               weakness
               and
               insufficiency
               of
               the
               grounds
               of
               the
               contrary
               Assertion
               .
            
             
             
               For
               the
               first
               then
               ,
               That
               there
               are
               
                 Actual
                 parts
              
               in
               Quantity
               ,
               I
               evince
               it
               by
               these
               considerations
               .
               (
               1.
               )
               The
               formal
               nature
               of
               Quantity
               is
               Extension
               in
               the
               notion
               of
               
               Aristotle's
               Schools
               ;
               and
               Divisibility
               in
               the
               Philosophy
               of
               Sir
               
                 Kenelm
                 Digby
              
               ,
               and
               our
               Authour
               ;
               Both
               which
               suppose
               parts
               ,
               and
               
                 parts
                 actual
              
               :
               for
               to
               be
               extended
               ,
               in
               the
               
                 School
                 phrase
              
               ,
               is
               to
               have
               
                 partes
                 extrapartes
              
               ;
               and
               if
               the
               extension
               be
               actual
               ,
               the
               parts
               must
               be
               so
               :
               for
               it
               is
               not
               conceiveable
               how
               a
               thing
               can
               be
               extended
               ,
               but
               by
               parts
               which
               are
               
                 really
                 distinct
              
               one
               from
               another
               ,
               though
               not
               separate
               :
               which
               seems
               to
               me
               so
               evident
               ,
               that
               nothing
               can
               be
               spoken
               plainer
               ;
               and
               I
               appeal
               in
               this
               matter
               to
               the
               common
               sense
               of
               all
               men
               .
               Nor
               can
               a
               thing
               be
               divided
               ,
               except
               we
               suppose
               the
               
                 parts
                 praeexistent
              
               in
               the
               divisible
               :
               for
               divisibility
               is
               founded
               upon
               
                 real
                 distinction
              
               ,
               and
               't
               is
               impossible
               to
               divide
               what
               is
               one
               without
               diversity
               .
               (
               2.
               )
               Except
               there
               are
               parts
               in
               quantity
               before
               division
               ,
               there
               are
               none
               at
               all
               :
               for
               after
               they
               are
               divided
               they
               are
               no
               parts
               ,
               but
               have
               a
               compleatness
               and
               integrality
               of
               their
               own
               ,
               especially
               if
               the
               subject
               were
               homogeneous
               .
               (
               3.
               )
               Except
               there
               are
               
                 parts
                 actually
              
               in
               
                 quantity
                 ,
                 contradictions
              
               may
               be
               verified
               
                 de
                 eodem
              
               ,
               with
               all
               the
               other
               circumstances
               ,
               which
               the
               Metaphysicks
               teach
               impossible
               .
               For
               the
               same
               body
               may
               be
               black
               and
               
                 white
                 ,
                 cold
              
               and
               
                 hot
                 ,
                 seen
              
               and
               not
               seen
               ,
               and
               partake
               of
               all
               other
               most
               contrary
               qualities
               .
               Which
               contradictions
               ,
               and
               inconsistences
               cannot
               be
               accommodated
               in
               the
               same
               subject
               ,
               without
               supposal
               of
               the
               contended-for
               diversity
               .
               Nor
               will
               the
               answer
               ,
               which
               Sir
               
                 K.
                 Digby
              
               has
               provided
               for
               such
               Objections
               help
               the
               
                 Hypothesis
                 ,
                 viz.
              
               [
               that
               it
               is
               not
               
                 one
                 part
              
               of
               the
               thing
               that
               shews
               it self
               ,
               and
               another
               that
               doth
               not
               ,
               one
               that
               is
               hot
               ,
               and
               another
               cold
               ,
               &c.
               
               But
               it
               is
               the
               same
               thing
               ,
               shewing
               it self
               according
               to
               one
               possibility
               of
               division
               ,
               and
               not
               another
               .
               ]
               For
               first
               ,
               these
               
                 distinct
                 possibilities
              
               are
               founded
               upon
               
                 distinct
                 actualities
              
               ,
               which
               are
               the
               parts
               I
               would
               have
               acknowledged
               .
               And
               such
               a
               capacity
               of
               receiving
               things
               so
               different
               ,
               cannot
               be
               in
               the
               same
               subject
               ,
               without
               the
               supposal
               of
               
                 parts
                 actually
                 distinct
              
               and
               divers
               .
               
               (
               2.
               )
               The
               subjects
               of
               these
               contrary
               qualities
               are
               things
               actual
               :
               whereas
               possibilities
               are
               but
               
                 Metaphysical
                 notions
              
               .
               And
               these
               subjects
               are
               distinct
               ,
               or
               contradictions
               will
               be
               reconcil'd
               
                 de
                 eodem
              
               ;
               from
               which
               the
               inference
               seems
               necessary
               ,
               that
               quantity
               hath
               parts
               ,
               and
               
                 parts
                 actual
              
               ,
               and
               
                 distinct
                 possibilities
              
               will
               not
               salve
               the
               business
               .
               And
               (
               3.
               )
               why
               must
               the
               common
               speech
               of
               all
               mankinde
               be
               alter'd
               ,
               and
               what
               all
               the
               world
               cals
               parts
               ,
               be
               call'd
               possibilities
               of
               division
               ?
               which
               yet
               if
               our
               Philosopher
               will
               needs
               name
               so
               ,
               they
               being
               acknowledg'd
               distinct
               ,
               and
               prov'd
               actual
               ,
               or
               at
               least
               founded
               immediately
               upon
               things
               that
               are
               so
               ;
               my
               question
               will
               as
               well
               proceed
               this
               way
               as
               in
               the
               common
               one
               ,
               viz.
               How
               the
               things
               that
               answer
               to
               these
               
                 distinct
                 possibilities
              
               are
               united
               ,
               and
               of
               what
               compounded
               ?
            
             
               There
               is
               another
               Answer
               which
               I
               find
               in
               our
               Authors
               
                 Peripatetical
                 Institutions
              
               ,
               the
               sum
               of
               which
               is
               ,
               [
               That
               the
               contradictions
               have
               only
               a
               notional
               repugnance
               in
               the
               subject
               as
               't
               is
               in
               our
               understandings
               :
               and
               since
               the
               parts
               have
               a
               distinct
               being
               in
               our
               understanding
               ,
               from
               thence
               't
               is
               that
               they
               are
               capable
               to
               sustain
               contradictions
               ]
               which
               Answer
               ,
               if
               I
               understand
               ,
               I
               have
               reason
               to
               wonder
               at
               :
               for
               certainly
               the
               Subject
               sustains
               the
               Contradictories
               as
               it
               is
               in
               re
               .
               And
               ,
               I
               never
               heard
               of
               a
               notion
               black
               or
               white
               ,
               but
               in
               a
               Metaphor
               ;
               't
               is
               the
               real
               substance
               is
               the
               subject
               of
               these
               contrarieties
               ;
               which
               were
               impossible
               ,
               if
               it
               had
               not
               
                 divers
                 realities
              
               answering
               to
               the
               qualities
               so
               denominating
               .
               And
               therefore
               't
               is
               not
               the
               Understanding
               that
               makes
               the
               
                 divers
                 subjects
              
               of
               these
               Accidents
               ,
               as
               our
               Author
               suggests
               :
               but
               there
               
                 being
                 such
              
               is
               the
               ground
               that
               we
               so
               apprehend
               them
               .
               I
               hope
               I
               need
               say
               no
               more
               then
               to
               establish
               the
               supposal
               of
               the
               difficulty
               under
               consideration
               ,
               That
               there
               are
               
                 parts
                 actually
              
               in
               Quantity
               :
               only
               I
               am
               obliged
               by
               my
               proposed
               method
               to
               add
               further
               ,
            
             
               (
               2.
               )
               That
               the
               grounds
               of
               the
               excellent
               Sir
               
                 K.
                 Digby
              
               ,
               and
               our
               Author
               ,
               on
               which
               they
               built
               their
               asserted
               Paradox
               ,
               
               seem
               to
               me
               very
               insufficient
               to
               sustain
               so
               great
               a
               weight
               as
               leans
               upon
               them
               .
               The
               Reasons
               are
               (
               1.
               )
               Quantity
               is
               Divisibility
               .
               (
               2.
               )
               Divisibility
               is
               capacity
               of
               Division
               .
               (
               3
               )
               What
               is
               only
               capable
               of
               division
               ,
               is
               not
               
                 actually
                 divided
              
               .
               (
               4.
               )
               Quantity
               is
               not
               
                 actually
                 divided
              
               ,
               and
               therefore
               hath
               no
               
                 parts
                 actually
              
               ,
               To
               which
               in
               short
               ,
            
             
               (
               1.
               )
               That
               Quantity
               is
               Divisibility
               ,
               is
               presumed
               ;
               but
               extension
               is
               before
               it
               ,
               in
               nature
               ,
               and
               our
               conception
               ,
               and
               is
               the
               received
               notion
               ,
               though
               perhaps
               Impenetrability
               is
               the
               truest
               .
               However
               (
               2.
               )
               even
               this
               supposeth
               parts
               ,
               and
               those
               actual
               :
               For
               Division
               is
               but
               Solution
               of
               Union
               .
               And
               Union
               supposeth
               Parts
               to
               be
               united
               .
               (
               3.
               )
               What
               is
               only
               capable
               of
               division
               in
               a
               Physiological
               and
               Mechanical
               lense
               ;
               may
               ,
               yea
               and
               ought
               ,
               to
               be
               divided
               in
               a
               Metaphysical
               .
               That
               is
               ,
               they
               ought
               to
               be
               divers
               in
               their
               being
               ,
               before
               they
               can
               be
               separate
               and
               distinct
               in
               their
               material
               bulk
               and
               quantity
               .
               For
               separability
               must
               presuppose
               diversity
               .
               (
               4.
               )
               Though
               Quantity
               be
               not
               
                 actually
                 divided
              
               in
               one
               sense
               ,
               't
               is
               in
               another
               :
               Every
               part
               having
               a
               distinct
               place
               and
               being
               of
               its
               own
               ,
               though
               it
               doth
               not
               yet
               enjoy
               it
               separately
               and
               apart
               from
               others
               .
            
             
               But
               (
               2.
               )
               it
               is
               pleaded
               against
               
                 actual
                 parts
              
               in
               Quantity
               ,
               that
               if
               we
               admit
               them
               ,
               we
               cannot
               stop
               till
               we
               come
               down
               to
               Indivisibles
               ;
               of
               which
               to
               suppose
               
                 Quantity
                 composed
              
               ,
               is
               said
               to
               be
               absurd
               and
               impossible
               .
               In
               return
               to
               which
               ,
               I
               grant
               the
               Inference
               ,
               and
               have
               acknowledged
               the
               Hypothesis
               of
               Indivisibles
               to
               be
               full
               of
               seeming
               inconsistencies
               ;
               as
               is
               the
               other
               also
               :
               And
               therefore
               reckon
               both
               among
               the
               Unconceiveables
               ;
               of
               which
               there
               can
               be
               no
               greater
               Argument
               then
               their
               having
               driven
               so
               great
               and
               sagacious
               wits
               upon
               such
               an
               Assertion
               ,
               (
               to
               which
               out
               of
               reverence
               to
               these
               celebrated
               persons
               ,
               I
               shall
               not
               affix
               an
               Epithete
               )
               against
               the
               evidence
               of
               our
               Senses
               ,
               and
               the
               apprehension
               of
               all
               the
               world
               :
               
                 That
                 there
                 are
                 no
                 parts
                 in
                 quantity
                 .
              
               But
               (
               2.
               )
               't
               is
               no
               good
               method
               of
               reasoning
               ,
               to
               deny
               what
               is
               plain
               and
               obvious
               ,
               because
               we
               cannot
               conceive
               what
               is
               abstruse
               and
               
               difficult
               .
               And
               I
               think
               the
               Assertor
               cannot
               answer
               it
               to
               his
               severer
               faculties
               ,
               who
               affirms
               ,
               there
               are
               no
               
                 parts
                 actually
                 in
                 quantity
              
               ,
               against
               all
               his
               Senses
               and
               the
               
                 universal
                 suffrage
              
               of
               Mankinde
               ;
               because
               he
               cannot
               untie
               the
               difficulties
               that
               emerge
               from
               the
               supposal
               ,
               that
               
                 Bodies
                 are
                 compounded
                 of
                 Indivisibles
              
               ;
               a
               nice
               and
               in
               tricate
               Theory
               .
               Yea
               how
               will
               our
               Author
               answer
               for
               the
               Assertion
               to
               his
               Master
               Aristotle
               ?
               who
               saith
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             
               Argumenta
               asserentium
               
                 partes
                 actu
              
               vel
               Sensum
               
                 
                   A.
                   
                
              
               citant
               ,
               de
               quo
               nihil
               certius
               est
               quàm
               —
               
                 pag.
                 81.
              
               
            
             
               I
               Believe
               the
               Assertors
               of
               
                 Actual
                 parts
              
               may
               well
               appeal
               
                 
                   G.
                   
                
              
               to
               the
               Senses
               ,
               notwithstanding
               what
               our
               Author
               ,
               and
               the
               learned
               Knight
               have
               alledg'd
               to
               invalidate
               their
               evidence
               .
               For
               what
               though
               the
               sense
               discovers
               not
               the
               distinct
               term
               of
               the
               hand
               or
               finger
               ;
               Can
               it
               not
               therefore
               discern
               them
               to
               be
               distant
               and
               distinguish't
               from
               the
               foot
               and
               toes
               ?
               And
               is
               not
               this
               enough
               to
               ground
               the
               belief
               of
               their
               diversity
               ?
               Cannot
               we
               distinguish
               the
               motions
               of
               our
               parts
               ;
               though
               we
               know
               not
               their
               first
               springs
               and
               exact
               beginnings
               ?
               or
               discern
               a
               difference
               between
               the
               apple
               and
               the
               twig
               it
               grows
               on
               ;
               except
               we
               could
               see
               the
               point
               where
               one
               begins
               and
               the
               other
               endeth
               ?
               And
               whether
               an
               Hypothesis
               is
               like
               to
               stand
               ,
               that
               is
               put
               to
               such
               poor
               shifts
               to
               defend
               it self
               against
               the
               grossest
               of
               our
               faculties
               ,
               I
               leave
               to
               be
               conjectured
               ?
            
             
               The
               supposition
               then
               of
               my
               doubts
               ,
               being
               thus
               asserted
               and
               prov'd
               ,
               we
               see
               yet
               but
               small
               hope
               to
               expect
               their
               Solution
               .
               Or
               ,
               if
               this
               be
               an
               aenswer
               ,
               t'
               is
               an
               evidence
               of
               our
               
                 intellectual
                 weakness
              
               ,
               that
               all
               the
               world
               hath
               all
               this
               while
               been
               confounded
               about
               a
               
                 plain
                 Problem
              
               upon
               a
               false
               supposal
               .
            
             
             
               The
               Answer
               to
               my
               other
               difficulty
               about
               the
               union
               of
               the
               parts
               of
               quantity
               ,
               is
               grounded
               also
               upon
               the
               presumption
               that
               there
               are
               
                 actually
                 none
              
               ;
               which
               I
               think
               I
               have
               sufficiently
               disprov'd
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               5.
               
               Caput
               sextum
               totum
               motui
               Rotarum
               dedicatum
               est
               ,
               neque
               si
               credimus
               Authori
               de
               cujus
               —
               
                 pag.
                 83.
              
               
            
             
               
                 
                   G.
                   
                
              
               I
               Conclude
               not
               only
               that
               no
               part
               can
               move
               ,
               but
               the
               
                 whole
                 must
              
               ;
               but
               also
               that
               in
               the
               
                 circular
                 motion
              
               of
               a
               wheel
               ,
               it
               seems
               that
               the
               motion
               of
               
                 every
                 part
              
               must
               be
               praerequired
               to
               it self
               ,
               which
               I
               think
               is
               clear
               enough
               in
               the
               inference
               ,
               though
               the
               proposition
               inferred
               ,
               be
               impossible
               and
               absurd
               .
               And
               what
               inconvenience
               there
               is
               in
               this
               conclusion
               ,
               that
               all
               the
               parts
               change
               their
               place
               at
               once
               ,
               I
               have
               made
               sufficiently
               evident
               ,
               in
               the
               place
               where
               the
               difficulty
               is
               urged
               .
               I
               confess
               in
               our
               Authors
               Hypothesis
               that
               there
               are
               actually
               no
               parts
               in
               bodies
               ,
               the
               doubt
               is
               none
               ;
               and
               the
               whole
               matter
               will
               pass
               into
               words
               and
               air
               :
               but
               supposing
               that
               in
               quantity
               there
               are
               
                 distinct
                 realities
              
               ,
               I
               think
               't
               will
               be
               hard
               to
               dis-incumber
               this
               trite
               Phaenomenon
               from
               the
               perplexities
               I
               mention'd
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               Subjungit
               Author
               secundam
               difficultatem
               ,
               quomodo
               in
               rotâ
               circumvolutâ
               viciniores
               centro
               partes
               —
               
                 pag.
                 84.
              
               
            
             
               
                 
                   G.
                   
                
              
               I
               Say
               again
               ,
               however
               we
               find
               it
               in
               the
               event
               ,
               while
               yet
               we
               consider
               the
               remote
               parts
               ,
               moving
               swifter
               then
               the
               central
               ones
               ,
               in
               the
               speculative
               notion
               ,
               't
               is
               hard
               to
               conceive
               ,
               but
               that
               the
               Line
               drawn
               from
               the
               Centre
               to
               the
               Circumference
               ,
               
               should
               be
               inflected
               ;
               since
               one
               point
               of
               the
               line
               rests
               while
               the
               other
               moves
               ,
               which
               in
               the
               Theory
               seems
               to
               argue
               a
               disunion
               ,
               and
               consequently
               an
               incurvation
               .
               So
               that
               though
               it
               be
               true
               in
               the
               experiment
               and
               event
               ,
               yea
               and
               while
               we
               look
               upon
               the
               reason
               of
               the
               thing
               ,
               in
               one
               position
               ;
               that
               the
               line
               would
               be
               made
               crooked
               ,
               were
               it
               not
               for
               the
               
                 unequal
                 velocity
              
               of
               the
               parts
               ;
               yet
               it
               appears
               as
               clear
               to
               reason
               ,
               in
               another
               posture
               ,
               that
               this
               inequality
               should
               inferre
               it
               .
               For
               if
               B
               move
               swifter
               then
               
                 A.
                 A
                 rests
              
               some
               instant
               while
               B
               is
               in
               motion
               .
               There
               's
               no
               motion
               ,
               but
               where
               there
               's
               change
               of
               place
               ,
               viz.
               of
               that
               place
               ,
               in
               respect
               of
               which
               the
               body
               is
               said
               to
               move
               :
               The
               place
               in
               respect
               of
               which
               the
               body
               is
               said
               to
               move
               ,
               is
               the
               next
               superficies
               that
               is
               considered
               as
               
                 quiescen
                 '
              
               .
               And
               consequently
               it
               seems
               if
               B
               move
               any
               instant
               ,
               in
               which
               A
               doth
               not
               :
               it
               is
               proportionably
               to
               its
               motion
               remov'd
               from
               that
               of
               A
               to
               which
               it
               was
               adjacent
               ,
               and
               by
               consequence
               one
               would
               expect
               it
               should
               be
               disjoyn'd
               ,
               or
               inflected
               .
            
          
           
             
               6.
               
               Jactatum
               tandem
               experimentum
               capite
               alto
               ingreditur
               
                 
                   A.
                   
                
              
               Author
               ille
               ,
               prefatus
               audentisseme
               —
               
                 pag.
                 85.
              
               
            
             
               SInce
               the
               publishing
               my
               Discourse
               ;
               I
               have
               met
               an
               ingenious
               
                 
                   G.
                   
                
              
               Account
               ,
               among
               some
               excellent
               Geometricians
               of
               this
               Probleme
               ,
               which
               perhaps
               may
               satisfie
               the
               difficulty
               .
               The
               Account
               briefly
               is
               ,
               That
               in
               volutation
               the
               whole
               circumference
               moves
               by
               a
               motion
               both
               progressive
               and
               circular
               :
               But
               the
               centre
               by
               the
               progressive
               only
               .
               And
               consequently
               by
               how
               much
               the
               nearer
               the
               parts
               are
               to
               the
               centre
               the
               more
               they
               have
               of
               the
               
                 progressive
                 motion
              
               ,
               and
               the
               less
               of
               circulation
               .
               So
               that
               the
               
                 little
                 wheel
              
               in
               our
               
                 experiment
                 draws
              
               ,
               and
               hath
               so
               much
               more
               progression
               then
               
               the
               greater
               ,
               as
               makes
               amends
               for
               it's
               defect
               of
               parts
               .
               Which
               solution
               I
               'le
               acknowledge
               perfect
               ,
               if
               two
               things
               answer
               experiment
               ,
               which
               I
               have
               not
               yet
               had
               occasion
               to
               make
               tryal
               of
               ;
               viz.
               (
               1.
               )
               Supposing
               both
               wheels
               to
               be
               denticulated
               ,
               the
               
                 little
                 wheel
              
               will
               with
               it's
               teeth
               describe
               lines
               ;
               and
               the
               great
               one
               
                 with
                 it's
              
               make
               points
               .
               And
               (
               2.
               )
               the
               disproportion
               being
               augmented
               ,
               suppose
               to
               an
               hundred
               to
               one
               ,
               the
               drawing
               of
               the
               
                 lesser
                 wheel
              
               will
               be
               exceeding
               palpable
               ,
               and
               discoverable
               by
               the
               dullest
               sense
               .
               I
               say
               ,
               if
               these
               circumstances
               answer
               experiment
               ;
               this
               difficulty
               is
               for
               ought
               I
               know
               well
               accounted
               for
               .
               And
               I
               need
               add
               no
               more
               to
               this
               confession
               :
               For
               our
               Authors
               Answer
               is
               either
               materially
               the
               same
               with
               this
               ,
               or
               much
               less
               to
               purpose
               .
            
          
        
         
           
             ACTIO
             SEPTIMA
             .
          
           
             
               
                 
                   A.
                   
                
              
               1.
               
               In
               sequentibus
               aliquot
               Capitulis
               satis
               exquisitè
               investigat
               causas
               Errorum
               &
               Ignorantiae
               —
               
                 pag.
                 90.
              
               
            
             
               
                 
                   G.
                   
                
              
               THat
               the
               present
               Age
               abounds
               with
               
                 pratling
                 Ignorance
              
               ,
               and
               
                 vain
                 shews
              
               of
               
                 Science
                 falsly
                 so
                 called
              
               ,
               will
               not
               be
               denyed
               by
               one
               ,
               who
               hath
               directed
               some
               indeavours
               against
               them
               .
               And
               did
               I
               not
               deeply
               apprehend
               how
               much
               bold
               affirmers
               ,
               and
               lazy
               Inquisitors
               have
               prejudiced
               the
               advance
               of
               true
               and
               substantial
               knowledge
               ,
               I
               had
               never
               engaged
               against
               Dogmatizing
               and
               
                 Peripatetick
                 Philosophy
              
               .
               I
               wonder
               therefore
               that
               my
               learned
               Assailant
               should
               object
               my
               omission
               of
               these
               causes
               of
               Ignorance
               ,
               which
               had
               the
               greatest
               interest
               in
               drawing
               from
               me
               the
               Discourse
               he
               opposeth
               ;
               in
               which
               ,
               I
               have
               largely
               insisted
               on
               those
               reasons
               
               of
               the
               defect
               of
               
                 Knowledge
                 ,
                 viz.
              
               the
               depth
               of
               Truth
               ,
               the
               praecipitancy
               of
               mens
               understandings
               ,
               and
               aversness
               to
               deep
               search
               ,
               and
               close
               engagement
               of
               their
               mindes
               .
               Besides
               which
               ,
               I
               have
               professedly
               attacqued
               the
               
                 disputing
                 way
              
               of
               Inquiry
               ,
               and
               the
               
                 verbal
                 emptiness
              
               of
               the
               Philosophy
               of
               the
               Schools
               ;
               which
               how
               guilty
               it
               is
               of
               laying
               a
               foundation
               for
               sloath
               and
               loquacity
               ,
               is
               particularly
               made
               appear
               in
               the
               Discourse
               I
               directed
               against
               it
               .
               And
               while
               the
               Schools
               of
               Learning
               are
               under
               the
               regency
               of
               that
               kind
               of
               Spirit
               ,
               I
               fear
               little
               is
               to
               be
               expected
               from
               Philosophy
               but
               bold
               talk
               ;
               and
               endless
               disputes
               and
               quarrels
               .
               For
               what
               else
               can
               be
               the
               fruit
               of
               a
               Philosophy
               made
               up
               of
               
                 occult
                 Qualities
                 ,
                 Sympathies
                 ,
                 Entelechia's
                 ,
                 Elements
                 ,
                 Celestial
                 Influences
                 ,
              
               and
               abundance
               other
               
                 hard
                 words
              
               and
               
                 lazy
                 generalities
              
               ,
               but
               an
               arrest
               of
               all
               ingenious
               and
               practical
               indeavour
               ;
               and
               a
               Wilderness
               of
               Opinions
               instead
               of
               certainty
               and
               Science
               ?
               But
               thanks
               be
               to
               Providence
               ,
               the
               World
               begins
               to
               emerge
               from
               this
               state
               of
               things
               ,
               and
               to
               imploy
               it self
               in
               more
               deep
               and
               concerning
               Disquisitions
               ;
               the
               issue
               of
               which
               ,
               we
               hope
               ,
               will
               be
               a
               Philosophy
               fruitful
               in
               works
               ,
               not
               in
               words
               ,
               and
               such
               as
               may
               accommodate
               the
               use
               of
               Life
               ,
               both
               natural
               and
               moral
               .
            
          
           
             
               Testis
               mihi
               esto
               Author
               qui
               sub
               finem
               prioris
               Capitis
               
                 
                   A.
                   
                
              
               conqueritur
               de
               obscuritate
               Speculationum
               ,
               —
               
                 pag
                 90.
              
               
            
             
               HOw
               justly
               the
               Author
               is
               made
               an
               instance
               and
               witness
               
                 
                   G.
                   
                
              
               of
               that
               ,
               which
               ,
               in
               the
               very
               Discourse
               ,
               by
               which
               only
               ,
               I
               suppose
               ,
               he
               is
               known
               to
               our
               Philosopher
               ,
               he
               hath
               so
               earnestly
               witnest
               against
               ,
               which
               his
               spirit
               is
               so
               averse
               unto
               ,
               which
               gave
               the
               occasion
               of
               the
               Dispute
               between
               us
               ;
               I
               say
               ,
               with
               what
               justice
               I
               am
               made
               an
               instance
               of
               that
               I
               have
               so
               professedly
               opposed
               ,
               let
               it
               be
               
               judg'd
               by
               any
               ,
               that
               is
               not
               unreasonably
               partial
               .
               'T
               is
               true
               ,
               I
               complain
               of
               the
               obscurity
               of
               
                 Motion
                 ,
                 Gravity
                 ,
                 Light
                 ,
                 Colours
                 ,
                 Vision
                 ,
              
               and
               Sounds
               ;
               and
               yet
               am
               not
               ignorant
               of
               the
               Accounts
               Sir
               
                 K.
                 Digby
              
               ,
               and
               other
               Philosophers
               both
               Antient
               and
               Modern
               ,
               have
               given
               of
               these
               Phaenomena
               .
               My
               mind
               is
               anxious
               in
               speculation
               ,
               and
               hath
               engag'd
               me
               to
               look
               as
               far
               ,
               as
               my
               capacity
               could
               reach
               ,
               into
               these
               Theories
               ;
               I
               could
               never
               content
               my self
               with
               superficial
               
                 put
                 ▪
                 offs
              
               ;
               nor
               am
               I
               apt
               immediately
               to
               dispair
               ,
               if
               I
               find
               not
               present
               satisfaction
               in
               my
               first
               enquiries
               .
               I
               have
               with
               my
               best
               diligence
               examined
               the
               most
               hopeful
               accounts
               are
               extant
               of
               these
               appearances
               ,
               and
               yet
               must
               profess
               ,
               That
               though
               the
               first
               sight
               of
               their
               respective
               solutions
               is
               pleasant
               and
               encouraging
               ,
               and
               seems
               to
               promise
               my
               mind
               a
               requiem
               ;
               yet
               the
               longer
               I
               view
               the
               most
               likely
               of
               these
               Hypotheses
               ,
               the
               more
               liable
               and
               obnoxious
               I
               apprehend
               them
               .
               Like
               Pictures
               they
               will
               not
               bear
               to
               be
               look't
               upon
               ,
               but
               at
               a
               distance
               ,
               and
               when
               I
               come
               neer
               ,
               I
               easily
               detect
               their
               imperfections
               .
               So
               that
               deep
               search
               discovers
               more
               ignorance
               ,
               then
               it
               cures
               ;
               and
               confidence
               of
               Science
               seems
               to
               be
               built
               upon
               a
               slight
               and
               superficial
               view
               of
               things
               ;
               as
               Aristotle
               himself
               hath
               somewhere
               observed
               ,
               and
               every
               one
               else
               may
               ,
               that
               will
               but
               take
               notice
               ,
               that
               young
               talking
               Sophisters
               use
               to
               be
               far
               more
               assured
               of
               their
               Assertions
               ,
               then
               the
               deepest
               and
               most
               exercis'd
               Philosophers
               .
            
             
               I
               'le
               not
               disparage
               the
               account
               given
               by
               the
               learned
               Sir
               
                 K.
                 Digby
              
               of
               the
               mention'd
               Phaenomena
               ;
               they
               are
               to
               be
               acknowledg'd
               pretty
               ,
               and
               ingenious
               :
               But
               yet
               I
               cannot
               think
               ,
               that
               't
               is
               an
               argument
               of
               shallowness
               and
               impatience
               in
               enquiry
               ,
               not
               fully
               to
               acquiesce
               in
               his
               Hypotheses
               as
               
                 infallible
                 Solutions
              
               .
               I
               suppose
               ,
               that
               ingenious
               Philosopher's
               own
               modesty
               and
               justice
               will
               not
               suffer
               him
               to
               own
               such
               a
               fondness
               for
               his
               notions
               ,
               which
               I
               know
               he
               proposeth
               ,
               but
               as
               likely
               and
               convenient
               supposals
               .
               I
               confess
               the
               most
               satisfaction
               .
               I
               any
               where
               meet
               with
               ,
               is
               in
               the
               accounts
               of
               Des-Cartes
               ,
               
               to
               whom
               Sir
               
                 K.
                 Digby
              
               himself
               bears
               this
               Testimony
               ,
               [
               That
               he
               hath
               shown
               the
               World
               the
               way
               to
               
                 Science
                 ,
              
               ]
               And
               yet
               that
               great
               man
               ,
               the
               excellence
               of
               whose
               Philosophick
               genius
               and
               performances
               ,
               the
               most
               improv'd
               spirits
               acknowledge
               ,
               propounds
               his
               Principles
               but
               in
               the
               modest
               way
               of
               Hypotheses
               ,
               and
               pretends
               not
               to
               have
               explain'd
               things
               as
               they
               are
               ,
               but
               as
               they
               may
               be
               .
               And
               I
               believe
               our
               Author
               will
               not
               reckon
               ,
               him
               among
               the
               slight
               and
               talkative
               Philosophers
               ;
               which
               is
               so
               far
               from
               being
               true
               ,
               that
               such
               as
               love
               only
               to
               skim
               things
               ,
               and
               have
               not
               the
               patience
               to
               keep
               their
               minds
               to
               a
               deep
               and
               close
               attention
               ,
               cannot
               with
               any
               face
               as
               much
               as
               pretend
               acquaintance
               with
               
                 his
                 Principles
              
               ;
               the
               comprehension
               of
               which
               ,
               will
               require
               the
               most
               severe
               meditation
               ,
               and
               fix't
               engagement
               of
               the
               mind
               ,
               of
               any
               Philosophy
               that
               is
               intelligible
               .
               Not
               ,
               that
               this
               excellent
               person
               affects
               obscurity
               either
               in
               
                 Matter
                 ,
                 Style
              
               ,
               or
               Method
               ,
               being
               indeed
               very
               perspicuous
               in
               all
               of
               them
               :
               but
               because
               ,
               his
               way
               is
               unusual
               ,
               and
               his
               Principles
               so
               coherent
               and
               closely
               pack't
               together
               ,
               that
               the
               letting
               fall
               any
               link
               of
               connexion
               ,
               will
               spoil
               the
               dependance
               ,
               and
               hinder
               the
               understanding
               of
               the
               sequel
               .
               But
               I
               return
               from
               this
               excursion
               .
               If
               all
               then
               must
               be
               accounted
               impatient
               and
               shallow
               Philosophers
               ,
               who
               acquiesce
               not
               in
               the
               
                 Digbaean
                 Hypotheses
              
               ;
               all
               the
               learned
               
                 Cartesians
                 ,
                 Platonists
              
               ,
               the
               whole
               stock
               of
               the
               ingenious
               recent
               Philosophers
               ;
               yea
               and
               All
               ,
               that
               follow
               not
               the
               way
               of
               Sir
               
                 K.
                 Digby
              
               ,
               must
               unavoidably
               fall
               under
               the
               shame
               of
               these
               appellatives
               ;
               and
               perhaps
               that
               
                 great
                 person
              
               himself
               ,
               who
               I
               dare
               say
               thinks
               not
               the
               light
               his
               Philosophy
               hath
               afforded
               these
               
                 perplexing
                 Speculations
              
               ,
               to
               be
               so
               clear
               ,
               as
               to
               admit
               of
               no
               shadow
               or
               obscurity
               .
               What
               ever
               haste
               therefore
               those
               discover
               ,
               that
               will
               not
               be
               fully
               contented
               with
               the
               Principles
               in
               which
               our
               Philosopher
               is
               so
               well
               satisfied
               ,
               I
               am
               confident
               that
               a
               little
               reflection
               will
               inform
               him
               ,
               that
               he
               hath
               betrayed
               some
               ,
               in
               his
               censure
               .
            
          
           
             
             
               
                 
                   A.
                   
                
              
               2.
               
               Altera
               ab
               Authore
               nostro
               neglecta
               Ignorantiae
               causa
               mihi
               apparet
               esse
               quidam
               specialis
               —
               
                 pag.
                 91.
              
               
            
             
               
                 
                   G.
                   
                
              
               IF
               any
               are
               so
               weak
               to
               affirm
               nothing
               can
               be
               demonstrated
               ,
               against
               which
               any
               thing
               is
               ,
               or
               
                 can
                 be
              
               objected
               ;
               let
               them
               answer
               for
               their
               Assertion
               ,
               I
               am
               not
               to
               account
               for
               the
               mistakes
               of
               others
               :
               And
               if
               there
               are
               those
               who
               will
               not
               admit
               of
               certainty
               or
               evidence
               in
               a
               conclusion
               that
               any
               hath
               made
               a
               doubt
               of
               ,
               as
               our
               Author
               intimates
               in
               the
               following
               Paragraph
               ,
               I
               have
               as
               little
               to
               answer
               for
               their
               Scepticism
               and
               incredulity
               .
               For
               I
               never
               expect
               to
               see
               the
               world
               agree
               in
               any
               thing
               ;
               and
               therefore
               I
               assent
               where
               I
               see
               cause
               ,
               and
               proportion
               the
               degree
               of
               my
               belief
               to
               that
               I
               have
               of
               evidence
               ,
               without
               expecting
               the
               hopeless
               encouragement
               of
               a
               universal
               suffrage
               .
               Though
               I
               confess
               ,
               where
               deep
               and
               enquiring
               spirits
               differ
               ,
               I
               judge
               I
               have
               reason
               to
               be
               cautious
               ,
               and
               to
               suspect
               uncertainty
               .
               Our
               Author
               concludes
               with
               a
               reprehension
               of
               those
               endless
               talkers
               ,
               the
               
                 Modern
                 Peripateticks
              
               ,
               and
               their
               voluminous
               trifles
               ,
               in
               which
               I
               dissent
               not
               from
               him
               :
               But
               pass
               from
               them
               to
               their
               Master
               Aristotle
               ,
               whom
               our
               Philosopher
               undertakes
               to
               vindicate
               from
               my
               reflections
               ;
               with
               what
               success
               ,
               will
               be
               the
               subject
               of
               our
               next
               enquiry
               .
            
          
        
         
           
           
             ACTIO
             OCTAVA
             .
          
           
             
               1.
               
               Et
               jam
               defunctus
               labore
               imperato
               videor
               ,
               nisi
               
                 
                   A.
                   
                
              
               summâ
               cum
               invidiâ
               Aristotelem
               omnibus
               —
               
                 pag.
                 95.
              
               
            
             
               OUr
               Author
               in
               this
               Paragraph
               is
               of
               a
               very
               different
               
                 
                   G.
                   
                
              
               apprehension
               from
               all
               other
               Aristotelians
               ,
               if
               we
               'l
               believe
               Patritius
               ,
               who
               saith
               ,
               
                 Tritum
                 vero
                 jam
                 est
                 ac
                 emnium
              
               Aristotelicorum
               
                 assensu
                 comprobatum
                 ,
                 nullam
                 esse
                 in
              
               Aristotelicis
               
                 Libris
                 Scientificam
                 Demonstrationem
              
               .
               Our
               Philosopher
               then
               denies
               all
               Science
               among
               the
               other
               Antients
               ,
               and
               the
               rest
               of
               the
               Aristotelians
               allow
               none
               in
               Aristotle
               .
               And
               if
               either
               be
               true
               ,
               or
               both
               ,
               't
               is
               an
               evidence
               against
               Dogmatizing
               ,
               and
               fond
               doating
               upon
               Authorities
               .
            
             
               But
               this
               action
               is
               professedly
               directed
               against
               Gassendus
               ;
               some
               few
               of
               whose
               charges
               against
               Aristotle
               our
               Author
               indeavours
               to
               defeat
               and
               disable
               ;
               which
               should
               he
               succeed
               in
               according
               to
               his
               desires
               ,
               yet
               the
               far
               greater
               ,
               and
               perhaps
               the
               more
               formidable
               number
               stands
               unanswer'd
               .
               Briefly
               then
               (
               1.
               )
               he
               excepts
               at
               
               Gassendus's
               animadverting
               on
               
               Aristotle's
               manners
               ,
               which
               he
               insinuates
               ,
               to
               be
               more
               like
               a
               
                 crafty
                 Orator
              
               ,
               then
               a
               close
               and
               
                 severe
                 Philosopher
              
               .
               To
               which
               in
               behalf
               of
               that
               excellent
               Neoterick
               ,
               it
               may
               be
               rejoyn'd
               ,
               That
               if
               Aristotle
               were
               vicious
               and
               immoral
               ,
               there
               is
               much
               the
               less
               reason
               why
               we
               should
               revere
               his
               authority
               :
               For
               truth
               and
               vertue
               use
               to
               dwell
               together
               ;
               and
               
                 the
                 fear
                 of
                 the
                 Lord
                 is
                 the
                 beginning
                 of
                 wisdom
                 .
                 Vice
              
               drowns
               the
               noble
               Idea's
               of
               the
               Soul
               ,
               and
               fills
               the
               mind
               with
               those
               foul
               steams
               of
               the
               body
               ,
               which
               are
               prejudicial
               to
               deep
               and
               worthy
               enquiries
               ;
               so
               that
               with
               all
               
                 good
                 men
              
               and
               true
               
               Philosophers
               't
               will
               not
               a
               little
               detract
               from
               the
               credit
               of
               
               Aristotle's
               Intellectuals
               ,
               if
               his
               Morals
               are
               acknowledg'd
               ,
               or
               can
               be
               prov'd
               obnoxious
               .
               Whither
               the
               charge
               be
               just
               or
               not
               ,
               our
               Philosopher
               makes
               no
               enquiry
               ,
               which
               seems
               a
               tacite
               confession
               of
               the
               truth
               of
               the
               accusation
               ;
               and
               then
               I
               think
               he
               hath
               no
               reason
               to
               object
               the
               impropriety
               .
               After
               this
               remark
               he
               descends
               (
               2.
               )
               to
               some
               particular
               instances
               of
               
               Gassendus's
               charge
               ,
               to
               as
               many
               of
               which
               ,
               as
               I
               am
               concern'd
               in
               ,
               I
               make
               this
               brief
               rejoynder
               :
               (
               1.
               )
               Then
               Aristotle
               expresly
               makes
               God
               an
               Animal
               in
               these
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               If
               he
               sayes
               otherwise
               elsewhere
               ,
               't
               is
               only
               an
               argument
               of
               the
               inconsistency
               of
               Aristotle
               ,
               not
               of
               the
               injustice
               of
               Gassendus
               .
            
             
               (
               2.
               )
               That
               
                 God
                 acts
                 by
                 necessity
                 ,
                 Aristotle
              
               clearly
               enough
               insinuates
               in
               that
               conclusion
               of
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               testimony
               sufficient
               of
               the
               truth
               of
               my
               charge
               ;
               if
               Gassendus
               accused
               him
               of
               more
               ,
               't
               is
               like
               he
               was
               able
               to
               make
               it
               good
               .
            
             
               (
               3.
               )
               That
               
                 Aristotle
                 made
                 the
                 world
                 eternal
              
               ,
               our
               Author
               allows
               me
               .
               But
               that
               hereby
               he
               prov'd
               himself
               the
               chief
               of
               all
               the
               Ethnick
               Philosophers
               ,
               I
               cannot
               grant
               him
               so
               easily
               .
               For
               (
               1.
               )
               Aristotle
               was
               not
               the
               first
               in
               this
               Assertion
               ,
               but
               had
               it
               from
               
                 Ocellus
                 Lucanus
              
               ;
               from
               whom
               also
               he
               transcrib'd
               the
               Arguments
               he
               made
               use
               of
               to
               enforce
               it
               :
               Which
               yet
               (
               2.
               )
               are
               not
               such
               ,
               as
               do
               so
               highly
               commend
               his
               Philosophy
               ,
               and
               faculty
               of
               arguing
               .
               He
               proves
               the
               
                 World
                 eternal
              
               then
               ,
               because
               the
               Heavens
               are
               so
               ;
               the
               Assertion
               of
               which
               he
               attempts
               by
               five
               Arguments
               :
               
                 (
                 viz.
              
               )
               (
               1.
               )
               From
               the
               Etymology
               of
               
                 aether
                 ,
                 viz.
                 ab
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               (
               2.
               )
               From
               the
               silence
               of
               History
               of
               any
               change
               or
               alteration
               they
               have
               undergone
               .
               (
               3.
               )
               From
               the
               Opinion
               of
               the
               Antients
               .
               (
               4.
               )
               From
               the
               freedom
               of
               the
               Heavens
               from
               contrarieties
               .
               And
               (
               5.
               )
               from
               the
               eternity
               of
               the
               
                 Caelestial
                 motions
              
               ,
               which
               he
               proves
               with
               the
               
                 eternity
                 of
                 time
              
               
               by
               reasons
               borrow'd
               from
               Ocellus
               ,
               who
               was
               the
               Author
               of
               the
               main
               Argument
               .
               Now
               whoever
               affirms
               that
               such
               arguings
               as
               these
               set
               Aristotle
               so
               much
               above
               all
               the
               more
               antient
               Philosophers
               ,
               expresses
               more
               fondness
               towards
               him
               ,
               then
               justice
               to
               his
               betters
               .
               Nor
               can
               the
               comparative
               excellency
               of
               his
               wit
               be
               any
               more
               reasonably
               concluded
               from
               his
               allowing
               the
               
                 natural
                 inference
              
               of
               that
               acknowledg'd
               
                 Principle
                 ,
                 Ex
                 nihilo
                 nihil
              
               ;
               which
               doubtless
               the
               Antients
               never
               meant
               in
               the
               
                 general
                 notion
              
               ;
               but
               in
               a
               sense
               which
               restrain'd
               it
               to
               
                 natural
                 productions
              
               ;
               else
               their
               Assertion
               of
               the
               
                 Worlds
                 beginning
              
               had
               been
               nonsense
               and
               a
               contradiction
               .
            
             
               (
               4.
               )
               The
               learned
               Gentleman
               admires
               that
               we
               should
               charge
               Aristotle
               with
               the
               denyal
               of
               the
               Resurrection
               of
               the
               dead
               ;
               which
               though
               he
               acknowledges
               truly
               to
               be
               alledg'd
               ;
               yet
               he
               thinks
               it
               
                 unreasonably
                 objected
              
               ,
               since
               he
               supposes
               this
               doctrine
               only
               to
               be
               discoverable
               by
               
                 supernatural
                 light
              
               and
               revelation
               .
               To
               which
               briefly
               ,
               (
               1.
               )
               Though
               the
               Resurrection
               in
               the
               
                 particular
                 circumstances
              
               ,
               in
               which
               Christianity
               hath
               cloathed
               it
               ,
               be
               not
               known
               by
               our
               unassisted
               faculties
               :
               Yet
               that
               the
               Soul
               shall
               live
               ,
               and
               
                 live
                 united
              
               to
               a
               Body
               in
               the
               
                 other
                 State
              
               ,
               I
               think
               deducible
               from
               the
               meer
               principles
               of
               Nature
               :
               For
               the
               Philosophy
               of
               the
               Soul
               informs
               us
               ,
               that
               it
               uses
               matter
               in
               its
               highest
               operations
               ,
               which
               is
               fair
               ground
               of
               conjecture
               ,
               that
               it
               is
               alwayes
               united
               to
               some
               body
               .
               Besides
               which
               ,
               it
               may
               be
               argued
               from
               the
               analogy
               of
               Nature
               ,
               which
               useth
               not
               in
               other
               things
               ,
               to
               leap
               from
               one
               extream
               unto
               another
               ;
               And
               therefore
               't
               is
               not
               likely
               that
               the
               Soul
               should
               pass
               immediately
               ,
               from
               the
               state
               of
               so
               deep
               an
               immersion
               into
               the
               
                 gross
                 matter
              
               ,
               to
               a
               condition
               of
               pure
               and
               
                 absolute
                 immateriality
              
               .
               To
               which
               may
               be
               further
               added
               ,
               that
               ,
               even
               according
               to
               the
               principles
               of
               Aristotle
               ,
               there
               can
               be
               no
               Knowledge
               without
               Sense
               ,
               nor
               Sense
               without
               
                 corporeal
                 Motion
              
               ,
               which
               cannot
               well
               be
               perceiv'd
               by
               a
               being
               that
               is
               perfectly
               disjoyn'd
               
               from
               matter
               .
               Thus
               the
               principles
               of
               meer
               reason
               suggest
               ,
               that
               the
               Soul
               is
               joyn'd
               to
               
                 another
                 Body
              
               after
               its
               discharge
               from
               the
               present
               .
               And
               (
               2.
               )
               others
               of
               the
               Greek
               Philosophers
               ,
               by
               the
               meer
               conduct
               of
               their
               natural
               light
               ,
               believ'd
               it
               .
               The
               Academicks
               generally
               assign'd
               Bodies
               to
               those
               in
               the
               other
               state
               ,
               and
               such
               as
               were
               suitable
               to
               the
               regions
               of
               the
               World
               they
               resided
               in
               ;
               and
               therefore
               Plato
               calls
               some
               of
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               to
               others
               of
               more
               inferior
               conditon
               he
               attributes
               Aerial
               bodies
               ;
               yea
               ,
               generally
               the
               Greeks
               appointed
               corporeal
               punishments
               for
               the
               wicked
               in
               their
               Acheron
               ,
               and
               Cocytus
               ,
               as
               Theocritus
               ,
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               And
               Virgil
               ,
               
                 
                   —
                   Aliis
                   sub
                   gurgite
                   vasto
                
                 
                   Infectum
                   eluitur
                   scelus
                   ,
                   aut
                   exuritur
                   igni
                   .
                
              
               But
               the
               business
               is
               so
               well
               known
               that
               it
               needs
               no
               testimony
               ;
               and
               from
               hence
               't
               is
               sufficiently
               evident
               ,
               that
               they
               believ'd
               the
               corporeal
               state
               of
               the
               Soul
               after
               its
               separation
               from
               this
               Terrestrial
               body
               :
               So
               that
               
               Aristotle's
               Assertion
               herein
               ,
               is
               contrary
               both
               to
               the
               nature
               of
               the
               thing
               ;
               and
               the
               belief
               of
               most
               of
               his
               contemporaries
               ;
               nay
               ,
               and
               the
               most
               venerable
               wisdom
               that
               was
               before
               him
               .
               And
               indeed
               ,
               what
               he
               taught
               of
               the
               Soul
               ,
               is
               at
               the
               best
               uncertain
               ,
               he
               using
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               for
               the
               mind
               one
               while
               ,
               and
               then
               for
               the
               phancy
               ;
               applying
               it
               now
               to
               Angels
               ,
               and
               at
               another
               time
               to
               Brutes
               ;
               so
               that
               none
               of
               his
               Sectators
               could
               ever
               tell
               what
               was
               his
               opinion
               about
               it
               .
            
          
        
         
           
           
             ACTIO
             NONA
             .
          
           
             
               1.
               
               A
               Gassendo
               ad
               Authorem
               
                 Vanitatis
                 Dogmatizandi
              
               
                 
                   A.
                   
                
              
               reducenda
               est
               oratio
               ,
               postquam
               ipse
               —
               
                 pag.
                 104.
              
               
            
             
               I
               Think
               still
               that
               the
               Many
               are
               very
               incompetent
               Judges
               
                 
                   G.
                   
                
              
               of
               worth
               either
               in
               Men
               or
               things
               ,
               admiring
               trash
               ,
               and
               slighting
               excellence
               ;
               And
               't
               is
               my
               Lord
               
               Bacon's
               Observation
               ,
               which
               signifies
               much
               more
               with
               me
               ;
               then
               all
               our
               learned
               Author
               has
               said
               in
               this
               Paragraph
               ,
               viz.
               [
               I
               hat
               the
               
                 lowest
                 vertues
              
               are
               the
               subjects
               of
               the
               Peoples
               praise
               ;
               the
               
                 middle
                 ones
              
               of
               their
               admiration
               ;
               but
               the
               highest
               they
               have
               no
               sense
               at
               all
               of
               ;
               ]
               which
               saying
               holds
               not
               only
               in
               Morals
               ,
               but
               in
               all
               things
               else
               which
               the
               vulgar
               use
               to
               judge
               in
               :
               for
               they
               regard
               nothing
               ,
               but
               what
               is
               like
               themselves
               ,
               that
               is
               ,
               mean
               and
               trivial
               ;
               which
               is
               the
               reason
               of
               that
               other
               Observation
               of
               the
               same
               great
               Philosopher
               ;
               
                 That
                 Time
                 ,
                 like
                 a
                 River
                 bears
                 up
                 what
                 is
                 light
                 and
                 chaffy
                 ,
                 while
                 the
                 things
                 that
                 are
                 more
                 weighty
                 and
                 considerable
                 ,
                 are
                 lost
                 at
                 the
                 bottom
                 .
              
            
          
           
             
               2.
               
               Subjicit
               Author
               noster
               Sapientium
               arbitrio
               Peripateticam
               
                 
                   A.
                   
                
              
               esse
               vocum
               nihil
               significantium
               —
               
                 pag.
                 105.
              
               
            
             
               THe
               excellent
               Lord
               Verulam
               is
               one
               of
               the
               wise
               men
               that
               
                 
                   G.
                   
                
              
               hath
               reprov'd
               the
               arbritrariness
               of
               
               Aristotle's
               words
               ,
               particularly
               in
               his
               
                 Instauratio
                 Magna
              
               ,
               where
               he
               saith
               ,
               [
               I
               cannot
               a
               little
               marvel
               at
               the
               Philosopher
               Aristotle
               ,
               that
               did
               
               proceed
               in
               such
               a
               spirit
               of
               difference
               and
               contradiction
               to
               all
               antiquity
               ,
               not
               only
               to
               frame
               
                 new
                 words
              
               of
               
                 Science
                 at
                 pleasure
              
               ,
               but
               to
               confound
               and
               extinguish
               all
               antient
               wisdom
               ]
               and
               his
               affected
               obscurity
               ,
               Patricius
               sayes
               ,
               All
               the
               Greeks
               confessed
               ;
               yea
               Themistius
               one
               of
               his
               great
               Sectators
               sayes
               of
               him
               ,
               
                 Se
                 ,
                 veluti
                 sepiam
                 a●ramento
                 suo
                 sese
                 occuluisse
                 .
              
               And
               Simplicius
               another
               ,
               writes
               thus
               in
               his
               Prolegomena
               to
               the
               Praedicaments
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Besides
               which
               clear
               testimony
               the
               Author
               of
               the
               censure
               prefixt
               to
               
               Aristotle's
               works
               cited
               by
               Gassendus
               after
               great
               praises
               of
               him
               ,
               adds
               ,
               
                 Ingenium
                 viri
                 tectum
                 &
                 callidum
                 &
                 metu●ns
                 reprehensionis
                 ,
              
               quod
               
                 inhibebat
                 eum
                 ,
                 ne
                 proferret
                 interdum
                 aperiò
                 ,
                 quae
                 sentiret
                 ;
                 Indè
                 tam
                 multa
                 per
                 ejus
                 opera
                 obscura
                 &
                 ambigua
                 .
              
               And
               again
               the
               forementioned
               
                 Themistius
                 ,
                 Cum
                 plerèque
                 omnia
              
               Aristotelis
               
                 scripta
                 quasi
                 de
                 composito
                 caligine
                 quadam
                 offusa
                 oppletaque
                 habeantur
                 :
              
               like
               unto
               which
               is
               that
               ,
               which
               Simplicius
               sayes
               of
               him
               :
               In
               
                 Acroamaticis
                 datâ
                 operâ
                 obscurus
                 esse
                 voluit
                 .
              
               We
               see
               then
               who
               the
               wise
               Men
               are
               ,
               that
               have
               accused
               the
               obscurity
               of
               the
               
                 Aristotelean
                 processes
              
               .
               And
               that
               he
               was
               not
               so
               clear
               from
               aequivocatiens
               as
               our
               Author
               suggests
               ;
               I
               'le
               give
               but
               a
               double
               instance
               (
               1.
               )
               of
               his
               applying
               the
               foremention'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               Beasts
               and
               Angels
               ,
               to
               the
               Imagination
               and
               
                 abstracted
                 Intellect
              
               .
               And
               (
               2.
               )
               his
               calling
               God
               ,
               the
               
                 Quintessence
                 ,
                 Form
              
               ,
               the
               Soul
               ,
               and
               Motion
               ,
               by
               the
               common
               appellative
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               To
               all
               which
               might
               be
               added
               ,
               that
               't
               is
               an
               argument
               that
               the
               Aristotelean
               method
               was
               not
               so
               clear
               and
               cautious
               ,
               as
               our
               Author
               would
               have
               it
               believed
               ;
               since
               his
               Commentators
               have
               been
               infinitely
               divided
               about
               his
               meaning
               :
               And
               our
               Author
               himself
               complains
               ,
               That
               those
               of
               the
               latter
               Schools
               have
               quite
               receded
               from
               his
               genuine
               doctrine
               ,
               which
               either
               accuses
               their
               ignorance
               ,
               or
               his
               obscurity
               .
               It
               appears
               then
               ,
               that
               the
               
                 wise
                 Men
              
               I
               mention
               to
               have
               accused
               
               Aristotle's
               ambiguities
               and
               aequivocations
               were
               those
               that
               understood
               
               the
               Aristotelean
               Doctrines
               ,
               being
               some
               of
               them
               his
               most
               genuine
               and
               ancient
               Interpreters
               ;
               and
               not
               those
               who
               are
               so
               little
               acquainted
               with
               the
               matters
               of
               this
               Philosophy
               ,
               as
               to
               charge
               Aristotle
               with
               the
               faults
               of
               ,
               I
               know
               not
               what
               ,
               apish
               Peripateticks
               ,
               and
               Pyrrhonians
               .
            
          
           
             
               3.
               
               Prosequitur
               deinde
               Actionem
               in
               Peripateticos
               per
               
                 
                   A.
                   
                
              
               dubia
               quaedam
               ,
               quae
               illi
               clara
               non
               sunt
               ,
               —
               
                 pag.
                 107.
              
               
            
             
               IN
               this
               Paragraph
               I
               can
               understand
               nothing
               proved
               ,
               but
               
                 
                   G.
                   
                
              
               that
               a
               thing
               is
               
                 possible
                 to
                 be
              
               before
               it
               is
               ;
               which
               possibility
               our
               Author
               will
               have
               to
               be
               neither
               quid
               ,
               nor
               quale
               ,
               nor
               quantum
               :
               Though
               not
               absolutely
               nothing
               .
               And
               if
               this
               learned
               Gentleman
               take
               this
               posse
               of
               a
               thing
               for
               
               Aristotle's
               
                 materia
                 prima
              
               ,
               he
               mistakes
               the
               Metaphysical
               ,
               for
               the
               
                 Physical
                 matter
              
               :
               Or
               ,
               if
               hereby
               he
               would
               only
               insinuate
               ,
               that
               the
               
                 first
                 mater
              
               may
               be
               something
               ,
               though
               neither
               
                 quid
                 ,
                 quale
              
               ,
               nor
               quantum
               ;
               the
               instance
               is
               too
               short
               for
               his
               conclusion
               ,
               since
               the
               posse
               of
               a
               thing
               before
               it
               is
               ,
               is
               no
               real
               beeing
               ,
               but
               an
               
                 extrinsecal
                 denomination
              
               ,
               and
               a
               mode
               of
               our
               conception
               .
            
          
           
             
               4.
               
               Duae
               aliae
               Voces
               molestae
               sunt
               Sceptico
               nostro
               .
               Hae
               
                 
                   A.
                   
                
              
               sunt
               
                 forma
                 ,
                 &
                 educi
                 de
                 potentiâ
                 materiei
                 ▪
                 —
                 pag.
                 109.
                 
              
            
             
               I
               Call
               the
               
                 Aristotelean
                 form
              
               an
               empty
               word
               ,
               because
               I
               
                 
                   G.
                   
                
              
               believe
               there
               's
               nothing
               real
               that
               answers
               it
               ;
               All
               bodies
               are
               sufficiently
               distinguish'd
               by
               figure
               and
               position
               of
               parts
               ,
               and
               I
               see
               no
               necessity
               to
               introduce
               such
               an
               
                 arbitrary
                 being
              
               ;
               
               However
               ,
               if
               our
               Author
               pleases
               ,
               let
               him
               call
               that
               by
               which
               things
               are
               distinguish'd
               ,
               their
               form
               :
               But
               if
               with
               Aristotle
               he
               will
               make
               this
               a
               
                 substantial
                 principle
              
               of
               things
               ;
               I
               must
               be
               excused
               in
               a
               dissent
               to
               which
               my
               reason
               inforces
               me
               .
               And
               if
               his
               Hypothesis
               be
               ,
               that
               
                 forms
                 are
                 accidents
              
               ,
               (
               as
               it
               seems
               ,
               he
               supposes
               ,
               by
               the
               instances
               alledged
               )
               he
               recedes
               from
               his
               Master
               Aristotle
               ,
               who
               expresly
               makes
               his
               Form
               a
               Substance
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               And
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               5.
               
               Quoad
               posteriorem
               vocem
               ,
               seu
               
                 educi
                 de
                 potentiâ
              
               ,
               videat
               Vir
               ingeniosus
               an
               illud
               quod
               —
               
                 pag.
                 110.
              
               
            
             
               
                 
                   G.
                   
                
              
               THat
               which
               was
               brought
               out
               of
               the
               dark
               ,
               was
               in
               it
               .
               And
               Caesar
               adds
               nothing
               to
               the
               Marble
               ,
               but
               the
               Figure
               ;
               which
               is
               but
               a
               mode
               of
               Matter
               ,
               and
               answers
               not
               our
               case
               .
               But
               Forms
               are
               not
               supposed
               Praeexistent
               in
               the
               Matter
               from
               whence
               they
               were
               educed
               ;
               and
               are
               
                 Substances
                 really
                 distinguisht
              
               from
               it
               :
               which
               I
               have
               prov'd
               from
               Aristotle
               ,
               and
               't
               is
               the
               sense
               of
               his
               Commentators
               ,
               though
               it
               seems
               't
               is
               not
               our
               Authors
               .
               I
               inquire
               then
               ,
               are
               these
               
                 Substantial
                 Forms
              
               produced
               of
               something
               ,
               or
               of
               nothing
               ?
               An
               Aristotelian
               will
               not
               allow
               the
               latter
               ;
               for
               this
               were
               against
               the
               Maxime
               ,
               
                 Ex
                 Nihilo
                 Nihil
              
               ,
               and
               a
               Creation
               .
               He
               affirms
               it
               produced
               of
               something
               then
               ,
               and
               this
               something
               is
               
                 Potentia
                 Materia
              
               .
               I
               enquire
               further
               therefore
               ,
               whether
               any
               thing
               of
               the
               Form
               did
               
                 actually
                 Praeexist
              
               in
               this
               Power
               of
               the
               Matter
               ,
               or
               not
               ?
               If
               so
               ,
               all
               possible
               Forms
               reside
               in
               the
               Subjects
               out
               of
               which
               they
               are
               educed
               ,
               which
               is
               not
               consonant
               to
               their
               Hypothesis
               .
               If
               not
               ,
               the
               latter
               part
               of
               the
               disjunction
               is
               confest
               ;
               to
               avoid
               the
               shame
               of
               which
               ,
               they
               fly
               to
               
                 subjective
                 dependence
              
               :
               And
               this
               is
               the
               
                 Potentia
                 Materiae
              
               ,
               
               they
               talk
               of
               ;
               from
               which
               follow
               the
               absurdities
               I
               inferred
               .
               And
               this
               is
               the
               Philosophy
               of
               the
               Schools
               ;
               and
               this
               the
               Peripateticism
               I
               charge
               :
               If
               our
               Author
               saith
               ,
               it
               is
               not
               according
               to
               
               Aristotle's
               Doctrine
               ,
               let
               him
               dispute
               it
               out
               with
               
               Aristotle's
               followers
               ;
               I
               charge
               it
               not
               on
               him
               ,
               but
               on
               his
               Schooles
               ,
               in
               which
               all
               the
               world
               can
               justifie
               me
               .
            
          
        
         
           
             ACTIO
             DECIMA
             .
          
           
             
               1.
               
               Proximè
               sagittant
               duas
               Aristotelis
               Definitiones
               ,
               
                 
                   A.
                   
                
              
               utramque
               exactissimam
               &
               quicquam
               in
               —
               
                 pag.
                 112.
              
               
            
             
               LEt
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifie
               as
               our
               Author
               would
               have
               it
               ,
               
                 
                   G.
                   
                
              
               
                 viz.
                 That
                 which
                 remains
                 of
                 an
                 Action
                 ,
                 and
                 is
                 introduced
                 by
                 it
                 .
              
               But
               I
               enquire
               then
               ,
               (
               1.
               )
               Whether
               this
               Interpretation
               be
               not
               arbitrary
               ?
               I
               'me
               sure
               the
               word
               in
               this
               sense
               is
               so
               .
               (
               2.
               )
               Light
               is
               then
               
                 something
                 that
                 remains
                 of
                 an
                 operation
                 :
              
               And
               this
               Explication
               notably
               helps
               the
               perspicuity
               of
               the
               Definition
               ,
               which
               is
               as
               good
               a
               one
               as
               that
               was
               lately
               given
               of
               a
               Thought
               in
               a
               
                 University
                 Sermon
              
               ,
               viz.
               
                 A
                 Repentine
                 Prosiliency
                 jumping
                 into
                 Being
                 .
              
               And
               if
               our
               Author's
               Description
               be
               all
               contain'd
               in
               
                 Actus
                 Perspicui
                 ▪
              
               I
               shall
               need
               no
               more
               proof
               of
               
               Aristotle's
               obscurity
               in
               this
               ▪
               instance
               .
            
          
           
             
               2.
               
               Idem
               est
               reliquae
               Definitionis
               Vitium
               .
               Est
               autem
               
                 
                   A.
                   
                
              
               ipsa
               Definitio
               ,
               
                 Motus
                 est
                 Actus
                 entis
                 —
                 pag.
                 113.
                 
              
            
             
             
               
                 
                   G.
                   
                
              
               IF
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               the
               definition
               of
               Motion
               signifie
               the
               
                 Mode
                 ,
                 whereby
                 the
                 subject
                 is
                 affected
                 in
                 the
                 end
                 of
                 Action
                 ,
              
               according
               to
               our
               Author
               ;
               with
               what
               congruity
               doth
               Aristotle
               then
               apply
               it
               to
               the
               Soul
               ?
               except
               he
               thought
               it
               a
               mode
               of
               matter
               ,
               and
               then
               our
               Philosopher
               had
               no
               reason
               to
               suppose
               he
               believed
               its
               Immortality
               ;
               But
               whatever
               he
               concluded
               of
               this
               ,
               he
               affirm'd
               it
               to
               be
               a
               Substance
               ,
               as
               in
               that
               passage
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               Galen
               of
               him
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               3.
               
               Nova
               calumnia
               Capite
               decimo
               septimo
               instruitur
               adversus
               Aristotelem
               ,
               tantò
               indigniùs
               —
               
                 pag.
                 115.
              
               
            
             
               
                 
                   G.
                   
                
              
               THat
               Aristotle
               was
               not
               so
               careful
               in
               distinguishing
               the
               signification
               of
               words
               ,
               as
               is
               pretended
               ,
               we
               have
               evinced
               already
               :
               And
               it
               appears
               clearly
               enough
               from
               the
               last
               instance
               ;
               In
               which
               things
               are
               coupled
               together
               by
               a
               common
               appellative
               that
               agree
               in
               nothing
               .
               And
               for
               the
               other
               mistake
               this
               period
               chargeth
               me
               with
               ,
               I
               answer
               ;
               That
               if
               I
               take
               the
               Scepticks
               for
               Peripateticks
               ,
               I
               hope
               our
               Philosopher
               will
               henceforward
               absolve
               me
               from
               the
               so
               often
               
                 objected
                 Scepticism
              
               .
               For
               according
               to
               our
               Author
               my
               Peripateticks
               are
               Scepticks
               ,
               and
               
                 he
                 knows
              
               how
               much
               friendship
               I
               have
               for
               those
               .
               But
               whether
               they
               are
               Scepticks
               or
               not
               ,
               they
               are
               
               Aristotle's
               followers
               ,
               if
               he
               have
               any
               in
               the
               Schools
               of
               Christendom
               ;
               And
               I
               leave
               them
               to
               justifie
               the
               title
               they
               have
               assumed
               .
               It
               sufficeth
               for
               me
               ,
               that
               the
               genuine
               
                 Aristotelian
                 method
              
               is
               a
               way
               of
               
                 obscurity
                 and
                 dispute
              
               ;
               for
               which
               ,
               besides
               the
               instances
               I
               have
               given
               ,
               I
               have
               alledged
               the
               clear
               testimonies
               of
               his
               acknowledg'd
               
               Sectators
               .
               And
               if
               the
               modern
               Peripateticks
               can
               prove
               themselves
               Aristotelians
               ,
               we
               have
               a
               charge
               of
               sufficient
               aggravation
               from
               our
               Author
               against
               them
               also
               .
               For
               thus
               he
               censures
               them
               under
               the
               name
               of
               Scepticks
               
                 [
                 Scepticorum
                 conatus
                 esse
                 vanissimos
                 facile
                 agnosco
                 ,
                 illos
                 parum
                 de
                 vocum
                 usu
                 sollicitos
                 esse
                 quo
                 liberum
                 sit
                 iis
                 quaslibet
                 nugas
                 vanitatis
                 aut
                 alterius
                 lucri
                 causa
                 divendere
                 ,
                 oratorculos
                 vel
                 magis
                 rabulas
                 ,
                 non
                 Philosophos
                 esse
                 ,
              
               Aristotelicorum
               
                 nomen
                 assumere
                 ut
                 corrumpant
                 juventutem
                 ,
                 &
                 Discipulos
                 post
                 sese
                 abducant
                 ;
                 hos
                 omnibus
                 Scientiae
                 sectatoribus
                 veluti
                 pestem
                 vitandos
                 non
                 inficior
                 ,
                 neque
                 quicquam
                 ab
                 iis
                 solidi
                 expectandum
                 esse
                 .
                 ]
              
            
          
           
             
               4.
               
               Confirmant
               fictam
               adversus
               Philosophum
               actionem
               
                 
                   A.
                   
                
              
               ex
               ipsis
               Philosophi
               dictis
               &
               gestis
               .
               —
               
                 pag.
                 116.
              
               
            
             
               IT
               seems
               it
               was
               not
               only
               the
               abstractedness
               of
               the
               matter
               ,
               
                 
                   G.
                   
                
              
               that
               rendred
               
               Aristotle's
               Physiology
               so
               difficult
               of
               comprehension
               ,
               since
               our
               Author
               confesseth
               that
               scarce
               any
               understand
               it
               ,
               but
               who
               are
               assisted
               by
               the
               Commentaries
               of
               the
               Ancients
               .
               And
               certainly
               all
               the
               Moderns
               had
               never
               receded
               so
               far
               from
               his
               sense
               ,
               if
               his
               expressions
               had
               not
               been
               obscure
               and
               involved
               ,
               as
               well
               as
               his
               matter
               difficult
               .
               And
               for
               that
               which
               the
               learned
               Gentleman
               calls
               a
               more
               grievous
               and
               unhappy
               calumny
               :
               He
               confesseth
               it
               to
               be
               
               Aristotle's
               Instruction
               to
               perfect
               his
               Scholars
               in
               the
               method
               of
               disputing
               ,
               which
               is
               all
               I
               charge
               him
               with
               ;
               And
               I
               think
               ambiguity
               and
               
                 obstinate
                 garrulity
              
               in
               Controversies
               ,
               which
               the
               Philosopher
               seems
               to
               advise
               them
               to
               ,
               is
               a
               way
               of
               Disputation
               that
               will
               not
               much
               commend
               the
               Practisers
               ,
               or
               Instructor
               .
            
          
           
             
             
               
                 
                   A.
                   
                
              
               5.
               
               Merebatur
               haec
               actio
               instantias
               ex
               opere
               .
               Premit
               Author
               tres
               (
               ex
               fide
               credo
               
                 Gassendi
                 —
                 pag.
                 117.
              
               
            
             
               
                 
                   G.
                   
                
              
               THat
               I
               have
               done
               Aristotle
               no
               wrong
               in
               the
               first
               instance
               alledged
               ,
               will
               appear
               to
               any
               one
               that
               will
               take
               the
               pains
               to
               peruse
               the
               first
               Chapter
               of
               his
               first
               
                 De
                 Celo
              
               .
               For
               attempting
               there
               the
               Proof
               of
               the
               perfection
               of
               bodies
               in
               order
               to
               the
               evincing
               that
               of
               the
               World
               ,
               he
               doth
               it
               thus
               :
               The
               magnitude
               that
               is
               one
               way
               divisible
               ,
               is
               a
               
                 line
                 ;
                 two
              
               ,
               is
               a
               superficies
               ;
               and
               what
               may
               three
               ways
               be
               divided
               ,
               is
               
                 a
                 Body
              
               .
               Besides
               which
               there
               is
               no
               other
               magnitude
               ,
               for
               this
               reason
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               he
               proves
               by
               a
               saying
               of
               the
               Pythagoreans
               ,
               and
               this
               Reason
               in
               Nature
               (
               if
               it
               be
               one
               )
               viz.
               because
               the
               
                 beginning
                 ,
                 end
              
               ,
               and
               middle
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               also
               is
               confirmed
               by
               that
               I
               quoted
               from
               him
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               concludes
               ,
               wherefore
               since
               All
               and
               perfect
               ,
               differ
               not
               as
               to
               their
               form
               ,
               Body
               will
               be
               the
               only
               perfect
               magnitude
               ,
               and
               that
               for
               the
               reason
               I
               assign'd
               from
               him
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               This
               is
               the
               genuine
               tenour
               of
               
               Aristotle's
               argument
               ,
               and
               our
               Authors
               sense
               and
               interpretation
               seems
               to
               me
               ,
               (
               as
               I
               suppose
               't
               will
               to
               any
               one
               else
               ,
               who
               considerately
               compares
               it
               with
               the
               
                 Text
                 )
                 forraign
                 ,
                 arbitrary
              
               ,
               and
               unnatural
               .
            
             
               As
               to
               the
               second
               Instance
               ,
               the
               learned
               Gentleman
               hath
               mistaken
               the
               words
               of
               my
               charge
               .
               For
               if
               he
               pleaseth
               to
               look
               again
               into
               my
               Book
               ,
               he
               will
               find
               ,
               that
               I
               object
               no
               such
               consequence
               to
               Aristotle
               ,
               as
               ,
               That
               if
               there
               were
               more
               worlds
               then
               one
               ,
               the
               Moon
               would
               fall
               to
               the
               Earth
               .
               But
               on
               the
               contrary
               ,
               that
               the
               Earth
               would
               fall
               to
               that
               other
               
               World.
               So
               that
               our
               Authors
               justification
               of
               
               Aristotle's
               argument
               ,
               
                 viz.
                 That
                 he
                 fixt
                 the
                 Centre
                 of
                 the
                 World
                 in
                 the
                 Earth
                 ,
              
               is
               a
               strange
               one
               ,
               and
               concludes
               the
               quite
               contrary
               to
               what
               Aristotle
               would
               inferre
               .
               And
               why
               the
               Moon
               should
               fall
               ,
               upon
               the
               suppositions
               ,
               that
               the
               Earth
               is
               the
               Centre
               ,
               and
               that
               there
               are
               other
               Worlds
               ,
               (
               as
               our
               Author
               suggests
               )
               rather
               then
               as
               things
               are
               at
               present
               ,
               I
               cannot
               conjecture
               .
            
             
               My
               Third
               Instance
               of
               
               Aristotle's
               trifling
               ,
               and
               
                 inconsequent
                 arguings
              
               ,
               was
               ;
               That
               he
               inferrs
               the
               Heavens
               to
               move
               towards
               the
               West
               ,
               because
               they
               move
               towards
               the
               more
               Honourable
               ,
               and
               before
               is
               more
               honourable
               then
               after
               .
               Which
               is
               clearly
               his
               consequence
               in
               the
               5.
               
               Chapter
               of
               his
               second
               
                 De
                 Coelo
              
               :
               For
               thus
               he
               argues
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Nature
                 doth
                 alwayes
                 what
                 is
                 best
                 .
              
               Now
               saith
               he
               ,
               as
               the
               motion
               which
               is
               upwards
               is
               more
               excellent
               then
               that
               which
               is
               downward
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               
                 so
                 in
                 like
                 manner
                 is
                 that
                 which
                 is
              
               forward
               
                 more
                 excellent
                 then
                 that
                 which
                 is
              
               backward
               .
               Thence
               he
               concludes
               this
               the
               reason
               why
               the
               Heavens
               move
               antrorsum
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               So
               that
               this
               seems
               the
               substance
               of
               the
               Inference
               ;
               The
               Heavens
               move
               by
               a
               motion
               that
               is
               
                 natural
                 ,
                 Nature
              
               doth
               what
               is
               
                 best
                 ,
                 before
              
               is
               better
               then
               behind
               ,
               and
               consequently
               that
               way
               the
               Heavens
               move
               .
               The
               weakness
               of
               which
               argumentation
               consists
               in
               supposing
               ,
               that
               those
               variable
               respects
               of
               before
               ,
               and
               after
               ,
               are
               realities
               in
               Nature
               ,
               which
               is
               a
               poor
               vulgar
               conceit
               ,
               arising
               from
               the
               meere
               prejudice
               of
               
                 misapplyed
                 Sensations
              
               ,
               and
               very
               unbecomming
               a
               Philosopher
               .
               And
               that
               this
               was
               the
               supposal
               of
               
               Aristotle's
               Argument
               ,
               is
               confirmed
               by
               the
               margin
               of
               
               Pacius's
               Edition
               ,
               in
               which
               he
               hath
               given
               this
               account
               of
               the
               contents
               of
               this
               period
               ,
               
                 Coelum
                 movetur
                 ad
                 anteriorem
                 partem
                 ,
                 quia
                 hujusmodi
                 motus
                 est
                 praestantior
                 quam
                 motus
                 ad
                 partem
                 posteriorem
                 .
              
               Yea
               ,
               when
               our
               Author
               himself
               
               saith
               in
               the
               Account
               he
               gives
               of
               the
               Argument
               ,
               
                 Motum
                 naturalem
                 esse
                 ad
                 honorabilius
                 ,
                 unde
                 clare
                 sequitur
                 occidentem
                 esse
                 nobiliorem
                 oriente
                 ,
              
               he
               hath
               given
               me
               all
               I
               have
               contended
               for
               .
            
          
        
         
           
             ACTIO
             UNDECIMA
             .
          
           
             
               
                 
                   A.
                   
                
              
               Indignatur
               sub
               finem
               Capituli
               ,
               quod
               doctorum
               opera
               ita
               in
               Logicam
               ,
               Physicam
               ,
               &
               Metaphysicam
               —
               
                 pag.
                 123.
              
               
            
             
               
                 
                   G.
                   
                
              
               OUr
               Author
               confesseth
               the
               Schools
               neglect
               of
               the
               profitable
               Doctrines
               of
               the
               
                 Heavens
                 ,
                 Meteors
                 ,
                 Minerals
              
               ,
               and
               Animals
               .
               But
               
                 his
                 Scepticism
                 ,
                 viz.
              
               the
               present
               Peripateticism
               ,
               is
               the
               cause
               .
               And
               this
               is
               that
               which
               I
               charge
               in
               the
               place
               animadverted
               on
               .
               So
               that
               I
               accuse
               not
               Aristotle
               here
               ;
               but
               by
               name
               the
               modern
               Retainers
               to
               the
               Stagyrite
               :
               But
               whether
               the
               notionality
               and
               obscurity
               of
               the
               Aristotelian
               method
               it self
               do
               not
               give
               occasion
               to
               the
               endless
               babble
               of
               those
               reprehended
               Scepticks
               ,
               I
               have
               already
               past
               my
               conjecture
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               2.
               
               Capite
               decimo
               octavo
               arguit
               doctrinam
               Peripateticam
               ,
               quasi
               ad
               Phaenomena
               salvanda
               —
               
                 pag.
                 124.
              
               
            
             
               
                 
                   G.
                   
                
              
               I
               Am
               not
               yet
               convinced
               ,
               but
               that
               the
               
                 Aristotelian
                 Philosophy
              
               is
               insufficient
               for
               the
               Solution
               of
               the
               Phaenomena
               ;
               And
               yet
               question
               not
               
               Aristotle's
               endeavours
               in
               that
               kind
               ,
               but
               his
               success
               ,
               upon
               what
               Accounts
               my
               Discourse
               declareth
               .
            
             
             
               I
               acknowledge
               the
               ingenuity
               of
               Sir
               Kenelm
               Digbye's
               Hypotheseis
               :
               But
               cannot
               yet
               understand
               that
               to
               have
               been
               
               Aristotle's
               method
               .
               And
               I
               think
               our
               Author
               is
               one
               of
               the
               first
               that
               asserts
               Aristotle
               to
               have
               taught
               the
               Corpuscularian
               and
               
                 Atomical
                 Philosophy
              
               ;
               for
               all
               the
               World
               hath
               hitherto
               taken
               his
               ,
               to
               be
               the
               way
               of
               Qualities
               and
               Forms
               :
               Yea
               Aristotle
               mentions
               the
               
                 Atomical
                 Hypothesis
              
               of
               Democritus
               in
               a
               way
               of
               dissent
               and
               profest
               opposition
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               last
               passage
               is
               the
               main
               substance
               of
               the
               Corpuscularian
               Philosophy
               .
               And
               elsewhere
               he
               recites
               the
               same
               Hypothesis
               from
               Leucippus
               and
               Democritus
               ,
               to
               the
               same
               purpose
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             
               Urget
               adversarius
               systema
               coeli
               ab
               Aristotele
               sequiùs
               
                 
                   A.
                   
                
              
               esse
               constitutum
               .
               Aperi
               accusationem
               .
               —
               
                 pag.
                 125.
              
               
            
             
               I
               Cannot
               see
               but
               that
               Aristotle
               without
               Optick
               Instruments
               ,
               
                 
                   G.
                   
                
              
               the
               defect
               of
               which
               our
               Author
               thinks
               excuseth
               his
               Astronomy
               ,
               might
               have
               discovered
               the
               Motion
               of
               the
               Earth
               ,
               and
               Fluidity
               of
               the
               Heavens
               ,
               as
               well
               as
               the
               more
               antient
               wisdom
               that
               believ'd
               them
               .
               He
               recites
               the
               former
               as
               the
               opinion
               of
               the
               Pythagoreans
               ,
               but
               could
               not
               overcome
               the
               prejudice
               of
               sense
               against
               it
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               in
               another
               place
               hath
               a
               profest
               redargution
               of
               this
               Pythagorean
               opinion
               .
               As
               for
               the
               Hypothesis
               of
               the
               Fluidity
               of
               the
               Heavens
               ,
               'T
               is
               said
               in
               the
               
               
                 Jewish
                 Gemara
                 ,
                 Non
                 orbes
                 sed
                 in
                 Coelo
                 liquido
                 moveri
                 sidera
                 ,
                 vetustissima
                 Haebreorum
                 sententia
                 est
                 .
              
               And
               if
               Aristotle
               had
               own'd
               a
               wit
               so
               much
               more
               excellent
               then
               others
               of
               the
               Antients
               ,
               as
               our
               Author
               somewhere
               intimates
               ,
               I
               see
               not
               why
               he
               might
               not
               have
               received
               these
               Theories
               ,
               as
               well
               as
               some
               of
               those
               ,
               to
               whom
               Optick
               Tubes
               were
               as
               much
               strangers
               as
               to
               the
               Contriver
               of
               the
               Orbs.
               That
               the
               
                 Christian
                 Doctrine
              
               teacheth
               the
               Motion
               of
               the
               Heavens
               by
               
                 Intelligencies
                 ▪
              
               I
               cannot
               yet
               comprehend
               .
               And
               our
               Author
               cannot
               think
               it
               so
               evident
               as
               to
               be
               believed
               without
               proof
               .
               Our
               Air
               according
               to
               the
               best
               computations
               can
               be
               made
               of
               the
               weight
               of
               the
               Astmosphear
               ,
               reacheth
               not
               much
               above
               50
               miles
               upwards
               ;
               and
               the
               
                 thin
                 Element
              
               there
               ,
               is
               nothing
               to
               the
               sphear
               of
               Fire
               supposed
               under
               the
               concave
               of
               the
               Moon
               .
            
          
           
             
               
                 
                   A.
                   
                
              
               3.
               
               Caput
               decimum
               nonum
               exagitat
               Aristotelis
               doctrinam
               quasi
               infaecundam
               &
               sterilem
               .
               —
               
                 pag.
                 126.
              
               
            
             
               
                 
                   G.
                   
                
              
               IF
               it
               belong
               not
               to
               Philosophers
               to
               make
               Experiments
               ;
               the
               noble
               Lord
               
                 Bacon
                 ,
                 Des
                 Cartes
              
               ,
               our
               Illustrious
               
                 Royal
                 Society
              
               ,
               and
               all
               experimental
               Philosophers
               ,
               have
               been
               needlesly
               imployed
               ,
               and
               out
               of
               the
               way
               in
               their
               inquiries
               .
               And
               if
               we
               must
               use
               no
               Experiments
               but
               those
               that
               are
               made
               by
               ordinary
               Mechanicks
               without
               design
               of
               Science
               ,
               we
               shall
               never
               make
               any
               great
               progress
               into
               the
               knowledg
               of
               the
               Magnalia
               ;
               which
               are
               not
               known
               by
               the
               common
               methods
               of
               action
               .
               He
               that
               will
               erect
               a
               lasting
               and
               stately
               Fabrick
               ,
               must
               have
               Stones
               digged
               from
               the
               Quarries
               ,
               and
               not
               expect
               that
               the
               High-wayes
               should
               furnish
               him
               .
            
             
               What
               these
               common
               
                 Aristotelian
                 Principles
              
               are
               ,
               without
               which
               no
               account
               can
               be
               given
               of
               natural
               effects
               ,
               our
               
               Author
               would
               do
               well
               to
               tell
               us
               .
               Some
               Principles
               indeed
               are
               necessary
               ,
               and
               without
               them
               nothing
               can
               be
               inquired
               or
               determin'd
               :
               But
               such
               are
               common
               to
               
                 all
                 Philosophers
              
               ,
               and
               not
               peculiarly
               Aristotle's
               .
            
             
               Those
               that
               admit
               vacuities
               ,
               think
               there
               can
               be
               no
               action
               without
               them
               ;
               holding
               it
               impossible
               there
               should
               be
               
                 motion
                 in
                 absolute
                 pleno
              
               ;
               And
               we
               have
               but
               our
               Author
               's
               
                 bare
                 assertion
              
               against
               
                 their
                 arguments
              
               .
            
             
               The
               
                 Cartesian
                 vortices
              
               will
               serve
               to
               account
               for
               the
               Phaenomena
               ,
               and
               teach
               a
               way
               of
               Theory
               not
               unserviceable
               to
               experiment
               .
               And
               for
               the
               Salvo
               of
               
               Aristotle's
               credit
               in
               those
               contradictory
               passages
               we
               meet
               in
               his
               Writings
               ;
               viz.
               that
               
                 they
                 are
                 the
                 sayings
                 of
                 others
                 ,
              
               it
               seems
               to
               me
               an
               arbitrary
               shift
               and
               evasion
               :
               Since
               we
               find
               them
               in
               his
               Discourses
               without
               mention
               of
               any
               such
               matter
               .
               And
               if
               it
               be
               confest
               his
               custom
               to
               insert
               
                 forrein
                 Doctrines
              
               and
               Sayings
               into
               his
               Works
               ,
               without
               any
               intimation
               to
               distinguish
               them
               from
               his
               own
               ;
               who
               then
               can
               know
               when
               Aristotle
               speaks
               himself
               ,
               or
               when
               he
               speaks
               the
               words
               and
               sense
               of
               others
               ?
            
          
           
             
               4.
               
               Caput
               vicesimum
               manifestam
               reddit
               eminentiam
               
                 
                   A.
                   
                
              
               Peripatetices
               supra
               reliquas
               Methodos
               —
               
                 pag.
                 127.
              
               
            
             
               IN
               that
               Chapter
               I
               impugn
               not
               
               Aristotle's
               Philosophy
               ,
               but
               
                 
                   G.
                   
                
              
               had
               concluded
               my
               Reflections
               in
               the
               former
               .
               Causalities
               are
               first
               found
               out
               by
               concomitancy
               ,
               as
               I
               intimated
               .
               And
               our
               experience
               of
               the
               dependence
               of
               one
               ,
               and
               independence
               of
               the
               other
               shews
               which
               is
               the
               Effect
               ,
               and
               which
               the
               
                 Cause
                 .
                 Definitions
              
               cannot
               discover
               Causalities
               ,
               for
               they
               are
               formed
               after
               the
               Causality
               is
               known
               .
               So
               that
               in
               our
               Authors
               instance
               ,
               a
               man
               cannot
               know
               heat
               to
               be
               the
               Atoms
               
               
               
               
               
               
                 of
                 Fire
              
               ,
               till
               the
               concomitancy
               be
               known
               ,
               and
               the
               efficiency
               first
               presumed
               .
               The
               question
               is
               then
               ,
               How
               heat
               is
               known
               to
               be
               the
               effect
               of
               Fire
               ?
               our
               Author
               answers
               by
               it's
               definition
               .
               But
               how
               came
               it
               to
               be
               so
               defined
               ?
               The
               answer
               must
               be
               ,
               by
               the
               concomitancy
               and
               dependence
               ;
               for
               there
               's
               nothing
               else
               assignable
               .
            
             
               But
               who
               is
               our
               Authors
               Peripatetick
               that
               concludes
               heat
               to
               be
               the
               Atomes
               of
               Fire
               ?
               And
               who
               that
               adorer
               of
               Des-Cartes
               that
               professeth
               Scepticism
               ?
            
          
           
             
               
                 
                   A.
                   
                
              
               5.
               
               Nihilo
               validius
               est
               Argumentum
               à
               varietate
               Opinionum
               Philosophantium
               ad
               impossibilitatem
               —
               
                 pag.
                 ●●9
              
               .
            
             
               
                 
                   G.
                   
                
              
               I
               Urge
               no
               such
               argument
               as
               the
               variety
               of
               Philosophers
               Opinions
               against
               the
               possibility
               of
               Science
               ,
               but
               from
               the
               notion
               of
               the
               Dogmatists
               ;
               that
               demonstration
               supposeth
               certainty
               ,
               as
               Aristotle
               himself
               affirms
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               And
               
                 certainty
                 ,
                 impossibility
              
               of
               being
               otherwise
               ;
               as
               Aristotle
               proceeds
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               I
               say
               ,
               from
               hence
               I
               inferre
               't
               is
               scarce
               modest
               to
               conclude
               any
               thing
               so
               a
               demonstration
               ,
               and
               consequently
               ,
               Science
               in
               their
               notion
               ;
               The
               reason
               of
               my
               Inference
               is
               fully
               declared
               in
               my
               Discourse
               ,
               the
               least
               view
               of
               which
               will
               be
               evidence
               enough
               of
               the
               wideness
               of
               this
               answer
               .
            
          
           
             
             
               Sub
               finem
               Capitis
               assumit
               nihil
               sciri
               posse
               nisi
               in
               primas
               
                 
                   A.
                   
                
              
               causas
               resolvatur
               .
               Unde
               diluxisse
               —
               
                 pag.
                 131.
              
               
            
             
               WHen
               I
               affirm
               nothing
               can
               be
               known
               but
               by
               a
               resolution
               of
               things
               into
               their
               
                 first
                 causes
              
               ,
               I
               mean
               the
               Mechanical
               ,
               not
               Metaphysical
               :
               For
               I
               am
               of
               opinion
               with
               the
               excellent
               Lord
               Verulam
               ;
               That
               
                 Natural
                 Theory
              
               hath
               been
               very
               much
               hindered
               ,
               and
               corrupted
               by
               Metaphysical
               admixtures
               ;
               And
               this
               is
               a
               considerable
               fault
               of
               Aristotle
               and
               his
               Sectators
               .
               Some
               general
               notices
               indeed
               are
               necessary
               to
               direct
               us
               in
               particular
               researches
               ,
               but
               then
               they
               must
               be
               such
               as
               are
               concluded
               from
               induction
               in
               particulars
               ;
               and
               perhaps
               the
               instances
               our
               Philosopher
               alledges
               to
               shew
               the
               necessity
               of
               Metaphysicks
               to
               Physiology
               will
               be
               better
               determin'd
               and
               accounted
               for
               in
               the
               way
               of
               experiment
               ,
               then
               notion
               ;
               and
               I
               think
               our
               Author
               's
               Metaphysical
               argument
               against
               a
               Vacuum
               ,
               (
               the
               exploding
               of
               which
               he
               thinks
               so
               necessary
               for
               the
               establishment
               of
               a
               grounded
               Philosophy
               )
               I
               think
               ,
               I
               say
               ,
               his
               argument
               is
               a
               Sophism
               ,
               whose
               greatest
               force
               lies
               in
               the
               scarcity
               of
               words
               and
               defect
               in
               language
               :
               For
               this
               is
               the
               sum
               of
               the
               presumed
               demonstration
               .
               A
               Vacuum
               is
               
                 imaginary
                 space
                 ;
                 Imaginary
                 space
              
               is
               
                 nothing
                 real
              
               ,
               and
               those
               bodies
               are
               together
               ,
               that
               have
               nothing
               between
               them
               :
               If
               the
               middle
               of
               which
               Propositions
               be
               denyed
               ,
               the
               argument
               comes
               to
               nothing
               ;
               and
               it
               may
               without
               absurdity
               be
               affirmed
               ,
               that
               though
               space
               have
               not
               the
               nature
               of
               any
               of
               the
               beings
               that
               are
               in
               our
               praedicaments
               ,
               yet
               't
               is
               something
               real
               and
               not
               meerly
               imaginary
               :
               For
               the
               notion
               of
               space
               strikes
               so
               close
               to
               our
               minds
               ,
               that
               we
               cannot
               conceive
               ,
               but
               that
               't
               is
               infinite
               and
               
                 eternal
                 ,
                 viz.
              
               is
               
                 every
                 where
              
               ,
               and
               has
               
                 been
                 alwayes
              
               ;
               and
               therefore
               has
               a
               kind
               of
               being
               ,
               that
               is
               no
               arbitrary
               figment
               ;
               Though
               such
               a
               one
               ,
               for
               the
               
               expressing
               of
               which
               our
               words
               are
               defective
               :
               We
               see
               then
               ,
               how
               this
               pretended
               
                 Metaphysical
                 impossibility
              
               may
               be
               answered
               ;
               For
               though
               supposing
               a
               Vacuum
               there
               be
               
                 nihil
                 corporis
              
               between
               the
               bodies
               distant
               ,
               yet
               is
               there
               
                 aliquid
                 spatii
              
               ,
               which
               is
               sufficient
               to
               avoid
               the
               contradiction
               ;
               so
               that
               there
               may
               be
               a
               vacuum
               ,
               notwithstanding
               our
               Author's
               Metaphysicks
               :
               Yea
               ,
               that
               Aristotle
               himself
               asserted
               it
               ,
               though
               I
               know
               he
               has
               opposed
               it
               also
               ,
               is
               affirmed
               by
               Aetius
               in
               these
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               there
               seems
               a
               strong
               necessity
               that
               there
               should
               be
               one
               ,
               since
               it
               looks
               like
               an
               impossibility
               that
               there
               should
               be
               motion
               in
               pleno
               ,
               or
               at
               least
               that
               any
               thing
               should
               be
               moved
               ,
               but
               that
               all
               the
               World
               must
               be
               moved
               with
               it
               ;
               which
               I
               alledge
               only
               to
               shew
               ,
               that
               Metaphysicks
               may
               both
               ways
               be
               urged
               almost
               for
               any
               thing
               ,
               and
               that
               all
               matters
               of
               notion
               are
               double-handed
               .
               And
               if
               we
               must
               determine
               nothing
               in
               Physiology
               till
               Metaphysicks
               have
               concluded
               it
               ;
               for
               ought
               I
               know
               we
               shall
               be
               at
               an
               eternal
               loss
               ,
               and
               never
               fix
               on
               any
               thing
               .
               And
               by
               this
               method
               of
               mingling
               Metaphysicks
               with
               
                 Natural
                 Philosophy
              
               ,
               we
               shall
               fill
               plain
               Theories
               with
               infinite
               intricacy
               and
               dispute
               .
               Indeed
               ,
               the
               impatient
               mind
               of
               Man
               ,
               as
               my
               Lord
               Bacon
               observes
               ,
               is
               too
               apt
               to
               fly
               to
               
                 general
                 conclusions
              
               ;
               and
               more
               averse
               to
               the
               way
               of
               experiment
               and
               induction
               ,
               which
               he
               thought
               the
               only
               method
               for
               the
               establishing
               of
               a
               solid
               and
               grounded
               Theory
               :
               In
               which
               there
               is
               none
               has
               more
               happily
               succeeded
               then
               the
               Philosopher
               Des-Cartes
               ,
               whose
               Philosophy
               is
               not
               a
               
                 prescribed
                 form
                 how
                 things
                 should
                 be
                 made
                 ,
              
               as
               our
               Author
               injuriously
               suggests
               ,
               but
               professes
               it self
               only
               an
               Hypothesis
               how
               they
               
                 may
                 be
              
               ,
               and
               how
               by
               such
               Principles
               the
               Phaenomena
               may
               be
               salved
               :
               And
               the
               Mechanicks
               of
               Des-Cartes
               are
               much
               more
               likely
               methods
               for
               the
               expounding
               Nature
               ,
               then
               the
               Metaphysicks
               of
               Aristotle
               ;
               Which
               his
               own
               Sectators
               have
               confest
               a
               meer
               rhapsody
               and
               confused
               ramble
               of
               they
               knew
               
               not
               what
               :
               Yea
               ,
               and
               't
               is
               doubtful
               whither
               they
               are
               not
               the
               spurious
               issue
               of
               some
               more
               modern
               Author
               ,
               since
               
                 Diogenes
                 Laertius
              
               ,
               who
               uses
               to
               give
               a
               full
               and
               faithful
               Catalogue
               of
               the
               Writings
               of
               Philosophers
               ,
               hath
               omitted
               this
               out
               of
               the
               Works
               of
               Aristotle
               ,
               and
               Philoponus
               affirms
               that
               Book
               written
               by
               
                 Pasicrates
                 Rhodius
              
               .
               And
               if
               so
               ,
               Aristotle
               will
               lose
               the
               credit
               of
               demonstration
               in
               Metaphysicks
               ,
               with
               which
               our
               Author
               hath
               invested
               him
               .
            
          
           
             
               7.
               
               Sequens
               Capitulum
               laborat
               illo
               Errore
               quem
               Aristoteles
               
                 
                   A.
                   
                
              
               saepius
               &
               detexit
               &
               confutavit
               :
               —
               
                 pag
                 132.
              
               
            
             
               
                 IMperfect
                 knowledge
              
               ,
               according
               to
               the
               notion
               of
               the
               Dogmatists
               ,
               
                 
                   G.
                   
                
              
               is
               not
               Science
               ,
               but
               
                 Opinion
                 .
                 Scire
              
               ,
               our
               Author
               knows
               ,
               is
               
                 per
                 causas
                 Scire
              
               ;
               and
               the
               conditions
               of
               those
               Causes
               are
               that
               they
               be
               
                 true
                 ,
                 immediate
              
               ,
               and
               necessary
               ;
               This
               is
               
                 perfect
                 Knowledge
              
               ,
               this
               is
               the
               Science
               the
               Dogmatist
               pretends
               to
               ;
               and
               to
               this
               according
               to
               his
               own
               Maxime
               ,
               
                 every
                 thing
                 that
                 is
                 must
                 contribute
                 ,
              
               as
               my
               Discourse
               declareth
               .
               Nor
               do
               our
               Philosophers
               Instances
               weaken
               my
               Conclusion
               ;
               for
               they
               relate
               to
               another
               kind
               of
               
                 Knowledge
                 ,
                 viz.
              
               that
               of
               the
               Existence
               ,
               not
               of
               the
               Nature
               of
               things
               ;
               which
               latter
               is
               that
               which
               I
               am
               treating
               of
               ;
               and
               the
               knowledge
               of
               the
               being
               of
               a
               thing
               ,
               as
               is
               its
               object
               ,
               is
               a
               
                 simple
                 act
              
               ,
               and
               consequently
               ,
               to
               this
               ,
               a
               single
               evidence
               is
               sufficient
               :
               But
               the
               comprehension
               of
               the
               nature
               ,
               like
               the
               thing
               it self
               ,
               is
               complex
               ,
               and
               requires
               the
               knowledge
               of
               the
               things
               of
               which
               't
               is
               constituted
               .
               What
               is
               added
               within
               this
               Paragraph
               about
               two
               Persons
               ,
               seeing
               the
               same
               object
               in
               the
               same
               circumstances
               of
               sentiment
               ,
               is
               our
               Author
               's
               bare
               assertion
               ,
               against
               my
               proof
               of
               the
               contrary
               :
               And
               the
               last
               period
               is
               built
               upon
               the
               fore
               ▪
               mentioned
               mistake
               of
               my
               design
               and
               intentions
               .
            
          
           
             
             
               
                 
                   A.
                   
                
              
               8.
               
               Attamen
               Academicus
               noster
               non
               dubitat
               generatim
               dogmaticè
               procedentibus
               affingere
               quaevis
               —
               
                 pag.
                 134.
              
               
            
             
               
                 
                   G.
                   
                
              
               THe
               Learned
               Gentleman
               is
               now
               discended
               to
               my
               
                 Moral
                 Considerations
              
               against
               
                 Confident
                 Opinion
              
               :
               His
               reflections
               on
               the
               two
               first
               of
               which
               are
               built
               upon
               the
               supposal
               of
               my
               being
               a
               Sceptick
               ,
               which
               charge
               I
               think
               I
               've
               sufficiently
               disabled
               .
               The
               truth
               of
               my
               Third
               Accusation
               is
               confest
               ,
               but
               the
               guilt
               ,
               not
               acknowledged
               ;
               since
               that
               which
               excites
               men
               to
               endless
               bawlings
               ,
               and
               
                 altercations
                 ;
                 Schisms
                 ,
                 Heresies
              
               ,
               and
               Rebellions
               ,
               by
               the
               vehemencies
               of
               Dispute
               ,
               is
               it
               seems
               with
               our
               Author
               no
               more
               noxious
               and
               criminal
               ,
               then
               the
               Sun
               that
               stirrs
               men
               up
               to
               their
               work
               in
               the
               morning
               ,
               by
               the
               importunity
               of
               it's
               beams
               .
               To
               the
               
                 Fourth
                 absurdity
              
               of
               Dogmatizing
               ,
               our
               Philosopher
               also
               gives
               a
               kind
               reception
               ;
               and
               it
               seems
               can
               be
               content
               with
               a
               Confidence
               that
               accuseth
               all
               the
               World
               of
               Ignorance
               .
               But
               whether
               be
               the
               more
               modest
               ,
               the
               Dogmatist
               that
               chargeth
               all
               that
               are
               not
               of
               his
               mind
               as
               Ignorants
               ;
               or
               the
               Sceptick
               that
               involves
               himself
               also
               in
               the
               common
               reproach
               ,
               let
               them
               dispute
               it
               out
               when
               they
               will
               ,
               I
               have
               nothing
               to
               do
               with
               their
               Quarrel
               .
               In
               the
               last
               I
               'me
               agreed
               with
               our
               Author
               in
               the
               Truth
               of
               his
               assertion
               ,
               That
               
                 Science
                 inlargeth
                 Mens
                 mindes
              
               ;
               but
               cannot
               acknowledge
               the
               pertinency
               .
               For
               he
               could
               scarce
               have
               named
               things
               more
               opposite
               then
               Confidence
               and
               
                 Science
                 .
                 Science
              
               indeed
               inlargeth
               :
               But
               there
               's
               a
               Knowledge
               that
               only
               
                 puffeth
                 up
              
               .
               And
               I
               'me
               of
               
               Solomon's
               Opinion
               ,
               That
               't
               is
               the
               
                 Fool
                 that
                 rageth
                 and
                 is
                 confident
                 .
              
               Our
               Author
               concludes
               as
               he
               began
               ,
               in
               the
               supposition
               that
               I
               am
               a
               Sceptick
               ,
               and
               in
               this
               I
               'me
               certain
               he
               is
               mistaken
               ;
               And
               will
               be
               Dogmatical
               in
               affirming
               ,
               that
               I
               am
               none
               .
            
             
             
               THus
               have
               I
               concluded
               my
               Reply
               with
               a
               Brevity
               ,
               that
               shews
               I
               am
               not
               fond
               of
               an
               occasion
               of
               Disputing
               ;
               and
               a
               Carelesness
               ,
               that
               will
               witness
               the
               little
               delight
               I
               have
               in
               matters
               that
               are
               not
               of
               very
               
                 material
                 speculation
              
               .
               The
               truth
               is
               ,
               I
               dropt
               these
               Reflections
               with
               such
               a
               dulness
               and
               inactivity
               of
               humor
               :
               That
               when
               my
               pen
               had
               traced
               
                 one
                 period
              
               ,
               it
               was
               indifferent
               whether
               it
               began
               another
               .
               And
               I
               remember
               not
               an
               heat
               in
               the
               whole
               performance
               .
               For
               I
               felt
               no
               concernment
               to
               defend
               a
               Discourse
               ,
               which
               perhaps
               I
               had
               less
               kindness
               for
               then
               one
               ,
               who
               hath
               professedly
               opposed
               it
               .
               Not
               to
               mention
               the
               other
               reasons
               of
               my
               coldness
               and
               indifference
               in
               this
               Action
               .
               And
               though
               I
               have
               still
               a
               quick
               resentment
               of
               the
               Vanity
               of
               confiding
               in
               Opinions
               ,
               and
               possibly
               could
               with
               an
               humor
               brisk
               enough
               have
               reassailed
               the
               spirit
               of
               proud
               and
               
                 unreasonable
                 presumption
              
               ;
               Yet
               I
               hitherto
               see
               no
               necessity
               of
               adding
               more
               to
               what
               I
               have
               said
               on
               the
               Subject
               :
               And
               the
               Reflections
               that
               engaged
               my
               Pen
               ,
               have
               made
               me
               but
               few
               new
               occasions
               .
               So
               that
               looking
               on
               my
               impugned
               Discourse
               as
               too
               inconsiderable
               for
               a
               Subject
               of
               
                 Publick
                 Vindication
              
               ,
               and
               meeting
               but
               little
               opportunity
               for
               general
               and
               
                 discursive
                 notion
              
               in
               that
               which
               opposed
               it
               ;
               I
               was
               ,
               I
               profess
               ,
               sometimes
               more
               inclined
               to
               have
               throwne
               away
               
                 these
                 sheets
              
               among
               the
               rubbish
               of
               my
               Papers
               ,
               then
               to
               permit
               them
               thus
               to
               shew
               themselves
               to
               the
               Publique
               .
               But
               my
               Civility
               to
               this
               Learned
               Man
               obliged
               me
               to
               some
               Answer
               ,
               and
               whatever
               I
               apprehend
               of
               it
               otherwise
               ,
               my
               laziness
               or
               my
               judgement
               made
               me
               think
               this
               sufficient
               for
               that
               service
               .
               What
               others
               will
               judge
               of
               it
               I
               am
               ignorant
               and
               careless
               ,
               and
               am
               sufficiently
               satisfied
               with
               this
               ,
               that
               I
               think
               it
               pertinent
               ,
               and
               that
               I
               have
               finish't
               it
               .
            
             
               FINIS
               .
            
          
        
      
       
         
         
           
             
               
               A
               LETTER
               To
               a
               FRIEND
               CONCERNING
               ARISTOTLE
               .
            
             
               
                 SIR
                 ,
              
            
             
               I
               Am
               very
               Sensible
               how
               bold
               and
               adventurous
               a
               thing
               it
               is
               ,
               for
               Men
               of
               private
               condition
               to
               oppose
               what
               custom
               and
               great
               names
               have
               render'd
               venerable
               .
               And
               though
               I
               am
               still
               of
               opinion
               ▪
               that
               a
               
                 lazie
                 acquiescence
              
               in
               the
               discoveries
               of
               any
               Single
               Author
               ,
               how
               great
               and
               august
               soever
               ,
               be
               a
               disadvantage
               to
               the
               encrease
               of
               knowledge
               ;
               yet
               I
               think
               it
               not
               wise
               in
               every
               Man
               that
               hath
               only
               a
               naked
               reason
               to
               assist
               him
               ,
               to
               confront
               such
               
                 celebrated
                 Authorities
              
               .
               Upon
               which
               account
               I
               acknowledge
               some
               
                 juvenile
                 heat
              
               and
               praecipitancy
               in
               those
               reflections
               your
               friendship
               has
               animadverted
               on
               .
               Which
               ,
               besides
               the
               
               pardon
               young
               pens
               may
               expect
               from
               those
               who
               are
               not
               unreasonably
               severe
               ,
               hath
               a
               claim
               to
               your
               candour
               upon
               other
               considerations
               ,
               which
               I
               intend
               this
               Paper
               shall
               acquaint
               you
               with
               .
               In
               order
               to
               which
               ,
               I
               suppose
               I
               need
               not
               tell
               you
               ,
               that
               't
               was
               no
               enmity
               to
               the
               learning
               of
               the
               Universities
               ,
               which
               with
               all
               duty
               I
               acknowledge
               ,
               that
               drew
               my
               pen
               upon
               the
               Sage
               their
               constitutions
               have
               made
               textuary
               .
               You
               know
               me
               too
               well
               ,
               to
               think
               I
               designed
               any
               thing
               against
               the
               appointments
               and
               purposes
               of
               our
               pious
               Ancestors
               in
               those
               
                 venerable
                 nurseries
              
               of
               Piety
               and
               Learning
               .
               I
               too
               well
               apprehend
               the
               danger
               of
               such
               Innovations
               in
               an
               Age
               so
               prone
               to
               fancies
               and
               dissettlements
               .
               In
               which
               nothing
               howsoever
               worthy
               and
               sacred
               ,
               has
               been
               able
               to
               defend
               it self
               against
               the
               rude
               hands
               of
               proud
               ,
               because
               
                 Successeful
                 violence
              
               guilded
               with
               the
               plunder'd
               titles
               of
               Reformation
               and
               Religion
               .
               I
               'le
               assure
               you
               then
               ,
               though
               I
               had
               been
               so
               fond
               and
               unwise
               to
               engage
               in
               a
               design
               so
               unlikely
               in
               the
               undertaker
               ;
               I
               should
               never
               have
               been
               so
               disingenious
               and
               undutiful
               as
               to
               form
               a
               project
               so
               inconvenient
               and
               hazardous
               in
               the
               event
               ,
               as
               to
               discourage
               young
               Students
               from
               a
               method
               of
               Studies
               the
               Constitutions
               of
               the
               place
               they
               live
               in
               have
               enjoyn'd
               them
               :
               Which
               indeed
               ,
               considering
               the
               circumstances
               wherein
               things
               stand
               ,
               't
               is
               in
               a
               manner
               necessary
               they
               should
               be
               vers'd
               in
               ;
               since
               that
               Philosophy
               is
               wrought
               into
               the
               
                 current
                 Theology
              
               of
               Europe
               :
               which
               therefore
               would
               not
               be
               comprehended
               without
               an
               insight
               into
               those
               Hypotheses
               .
               Nor
               can
               a
               Man
               make
               a
               reasonable
               choice
               of
               his
               Principles
               ,
               except
               he
               have
               some
               knowledge
               of
               all
               that
               offer
               themselves
               Candidates
               for
               his
               favour
               :
               and
               a
               Wise
               Man's
               belief
               is
               not
               chance
               ,
               but
               election
               ;
               besides
               which
               ,
               it
               enlarges
               and
               ennobles
               the
               Minds
               of
               Men
               to
               furnish
               them
               with
               variety
               of
               conception
               ,
               and
               takes
               them
               off
               from
               doating
               on
               the
               beloved
               Conclusions
               of
               their
               private
               and
               narrow
               Principles
               .
               I
               blame
               not
               therefore
               the
               use
               of
               Aristotle
               in
               the
               Universities
               among
               the
               
                 Junior
                 Students
              
               ,
               though
               I
               cannot
               approve
               the
               streightness
               
               and
               sloath
               of
               
                 Elder
                 Dijudicants
              
               ,
               from
               whom
               more
               generous
               temper
               might
               be
               expected
               ,
               then
               to
               sit
               down
               in
               a
               contented
               despair
               of
               any
               further
               progress
               into
               Science
               ,
               than
               has
               been
               made
               by
               their
               
                 Idolized
                 Sophy
              
               ;
               and
               depriving
               themselves
               and
               all
               this
               World
               of
               their
               Liberty
               in
               Philosophy
               by
               a
               
                 Sacramental
                 adherence
              
               to
               an
               
                 Heathen
                 Authority
              
               .
               And
               I
               confess
               ,
               't
               was
               this
               pedantry
               and
               boyishness
               of
               humor
               that
               drew
               from
               me
               those
               reflections
               I
               directed
               against
               Aristotle
               .
               Which
               perhaps
               you
               'le
               think
               not
               so
               censurable
               an
               action
               when
               you
               consider
               ,
            
             
               (
               1.
               )
               That
               whatever
               fondness
               these
               
                 latter
                 ages
              
               have
               express'd
               towards
               him
               ,
               the
               pious
               Fathers
               of
               the
               first
               and
               
                 purest
                 times
              
               of
               Christianity
               ,
               own'd
               for
               him
               no
               such
               regard
               and
               veneration
               ;
               but
               frequently
               reprehended
               him
               with
               a
               keen
               and
               
                 impartial
                 severity
              
               .
               And
               if
               we
               may
               believe
               the
               learned
               and
               industrious
               
                 Patricius
                 [
                 Multos
                 ê
                 Patribus
                 habuit
                 oppugnatores
                 ,
                 Celebratorem
                 neminem
                 .
                 ]
                 Clemens
                 Alex.
                 Epiphanius
                 ,
              
               and
               Nazianzen
               accuse
               him
               of
               impiety
               against
               God
               and
               
                 Religion
                 ;
                 Lactantius
              
               of
               Contradiction
               and
               
                 inconsistency
                 ;
                 Justin
                 Martyr
              
               professedly
               wrote
               a
               Book
               against
               him
               ;
               S.
               Basil
               reprehends
               his
               Ethicks
               ;
               and
               Origen
               set's
               Epicurus
               before
               him
               .
               Theodoret
               accuses
               him
               for
               denying
               Providence
               below
               the
               Moon
               .
               And
               't
               is
               notoriously
               known
               that
               Platonism
               was
               the
               Philosophy
               of
               the
               
                 first
                 Christian
                 Centuries
              
               when
               Aristotle
               was
               not
               much
               regarded
               .
               Yea
               as
               the
               excellent
               Gassendus
               has
               observ'd
               ,
               in
               the
               flourishing
               times
               of
               Rome
               and
               Athens
               ,
               the
               Academicks
               and
               Stoicks
               ;
               and
               Laertius
               sayes
               in
               his
               ,
               the
               Epicureans
               ,
               were
               the
               only
               valued
               Sects
               of
               Philosophers
               ,
               while
               the
               Peripateticks
               were
               but
               little
               accounted
               of
               .
               Yea
               
                 Cicero
                 ,
                 Pliny
                 ,
                 Quintilian
              
               that
               had
               otherwise
               the
               greatest
               esteem
               of
               Aristotle
               ,
               prefer'd
               Plato
               before
               him
               .
               And
               I
               find
            
             
               (
               2.
               )
               Not
               that
               Aristotle
               had
               such
               an
               excess
               of
               respect
               and
               worship
               ,
               till
               after
               Barbarism
               had
               overrun
               Rome
               and
               Athens
               .
               For
               when
               the
               Empire
               began
               to
               emerge
               
               from
               that
               
                 black
                 night
              
               of
               Ignorance
               which
               had
               with
               it's
               
                 rude
                 Conquerours
              
               invaded
               it
               ;
               Averroes
               and
               some
               others
               of
               the
               
                 Arabian
                 Interpreters
              
               chanced
               to
               light
               upon
               the
               remains
               of
               this
               Philosopher
               ,
               which
               they
               translated
               into
               the
               language
               of
               the
               Moors
               ,
               and
               as
               't
               is
               usual
               for
               Men
               to
               dignifie
               what
               they
               have
               bestowed
               pains
               upon
               ,
               especially
               if
               it
               be
               rare
               and
               new
               ;
               these
               
                 first
                 Interpreters
              
               would
               not
               fail
               to
               celebrate
               the
               Author
               ,
               that
               they
               might
               reconcile
               credit
               to
               their
               Writings
               upon
               him
               ,
               and
               recommend
               their
               own
               elucubrations
               .
               And
               therefore
               Aristotle
               shall
               be
               the
               prime
               of
               Philosophers
               ,
               that
               they
               may
               be
               next
               him
               .
               Insomuch
               that
               his
               
                 Redeemer
                 Averroes
              
               arriv'd
               to
               that
               Vanity
               in
               Commendation
               as
               to
               affirm
               ,
               that
               Aristotle
               invented
               
                 Logick
                 ,
                 Divinity
              
               and
               Physiology
               ;
               never
               spoke
               any
               thing
               without
               strong
               reason
               ,
               and
               that
               there
               was
               nothing
               defective
               or
               superfluous
               in
               his
               Writings
               ,
               but
               all
               things
               in
               the
               most
               full
               and
               perfect
               order
               ;
               and
               that
               no
               errour
               had
               been
               found
               in
               his
               Composures
               :
               which
               Commendations
               coming
               down
               to
               the
               Latines
               ,
               with
               the
               Books
               they
               celebrated
               ,
               and
               they
               having
               no
               other
               Philosopher
               ,
               but
               Aristotle
               ,
               nor
               Interpreter
               ,
               but
               his
               
                 Idolater
                 Averroes
              
               ,
               greedily
               swallowed
               both
               the
               Books
               and
               the
               Character
               together
               ,
               making
               
                 sacred
                 Text
              
               of
               the
               Writings
               of
               the
               Author
               ,
               and
               Axioms
               of
               the
               Commendations
               of
               the
               Interpreter
               .
               For
               the
               
                 mighty
                 cry
              
               of
               the
               first
               admirers
               ,
               assisted
               by
               the
               Ignorance
               of
               those
               times
               ,
               and
               the
               natural
               temper
               that
               is
               in
               Men
               to
               revere
               the
               first
               Author
               that
               pleases
               them
               ,
               bore
               down
               others
               to
               an
               assent
               to
               those
               applauses
               ;
               and
               being
               at
               last
               by
               the
               Schoolmen
               mingled
               with
               Divinity
               ,
               and
               by
               others
               adopted
               into
               other
               faculties
               ,
               grew
               in
               a
               manner
               Sacred
               and
               
                 Universal
                 .
                 Aristotle
              
               became
               an
               Oracle
               ,
               his
               placits
               were
               enacted
               Laws
               ,
               and
               his
               dixit
               an
               
                 unquestionable
                 argument
              
               ;
               and
               thus
               was
               the
               reasoning
               World
               despoil'd
               of
               that
               freedom
               which
               is
               the
               priviledge
               of
               Humane
               Nature
               ,
               and
               subjected
               to
               a
               
                 forreign
                 Authority
              
               ,
               that
               could
               lay
               no
               reasonable
               claim
               to
               their
               respect
               or
               observance
               .
               So
               that
               the
               esteem
               of
               the
               
                 Aristotelean
                 Philosophy
              
               
               having
               been
               so
               small
               in
               the
               best
               and
               wisest
               times
               ,
               and
               having
               sprung
               up
               to
               this
               bulk
               by
               
                 accidental
                 occasions
              
               in
               the
               latter
               and
               
                 less
                 cultivated
              
               ages
               ,
               I
               cannot
               yet
               think
               it
               so
               piacular
               to
               question
               the
               dueness
               of
               those
               superlative
               praises
               are
               bestowed
               upon
               him
               in
               these
               ,
               wherein
               Mankind
               seems
               awaken'd
               to
               enquire
               into
               the
               World
               of
               things
               ,
               not
               of
               Words
               ,
               and
               is
               resolv'd
               no
               longer
               to
               court
               Names
               ,
               but
               Nature
               .
               And
               you
               'le
               see
               less
               reason
               for
               your
               displeasure
               against
               that
               engagement
               of
               mine
               ,
               when
               I
               shall
               have
               told
               you
            
             
               Thirdly
               ,
               That
               't
               is
               very
               doubtful
               whether
               those
               Writings
               that
               go
               under
               his
               Name
               ,
               are
               
               Aristotle's
               or
               not
               .
               For
               besides
               that
               the
               antient
               
                 Greek
                 Interpreters
              
               have
               alwayes
               made
               this
               Quaery
               in
               the
               beginning
               of
               their
               
                 Expositions
                 ,
                 Whether
                 the
                 Books
                 they
                 were
                 about
                 to
                 expound
                 were
              
               Aristotle
               's
               ;
               besides
               this
               suspicion
               I
               say
               ,
               several
               very
               learned
               men
               have
               professedly
               undertook
               to
               prove
               the
               uncertainty
               of
               all
               his
               Writings
               ,
               among
               whom
               are
               
                 Picus
                 ,
                 Patricius
              
               ,
               and
               Gassendus
               ,
               and
               from
               these
               Author's
               I
               'le
               give
               you
               a
               brief
               account
               of
               this
               matter
               .
               (
               First
               )
               then
               Theophrastus
               ,
               Aristotle's
               Scholar
               ,
               wrote
               several
               things
               that
               had
               the
               same
               title
               with
               those
               we
               presume
               are
               his
               :
               And
               who
               then
               can
               tell
               whether
               they
               were
               wrote
               by
               Aristotle
               ,
               or
               Theophrastus
               ?
               to
               say
               
               Aristotle's
               Works
               are
               discoverable
               by
               their
               style
               ,
               is
               to
               presume
               the
               question
               ,
               
                 That
                 some
                 are
                 known
                 to
                 be
                 his
                 :
              
               which
               being
               supposed
               ,
               the
               enquirer
               may
               notwithstanding
               be
               deceived
               in
               his
               judgment
               ,
               since
               learned
               Men
               in
               the
               same
               age
               are
               often
               delighted
               with
               the
               same
               mode
               of
               writing
               ,
               especially
               the
               Scholars
               of
               any
               great
               Author
               use
               to
               imitate
               the
               Way
               and
               Method
               of
               their
               Masters
               ;
               yea
               and
               diversity
               of
               Age
               and
               Matter
               make's
               them
               sometimes
               differ
               more
               in
               their
               Styles
               from
               themselves
               ,
               than
               others
               do
               from
               them
               .
               At
               least
               (
               Secondly
               )
               Theophrastus
               had
               great
               advantages
               of
               
                 adding
                 ,
                 altering
              
               ,
               and
               mingling
               Aristotle's
               Works
               as
               he
               pleased
               :
               He
               himself
               putting
               forth
               few
               Books
               while
               he
               lived
               ,
               but
               leaving
               them
               in
               the
               hands
               of
               this
               his
               great
               Scholar
               and
               Sectator
               .
               And
               't
               is
               the
               observation
               of
               
               Strabo
               and
               Plutarch
               that
               the
               first
               Peripateticks
               had
               few
               or
               none
               of
               
               Aristotle's
               Writings
               among
               them
               ;
               upon
               which
               account
               impostures
               and
               forgeries
               might
               be
               more
               securely
               practiced
               .
               Besides
               which
               ,
               (
               Thirdly
               )
               Theophrastus
               himself
               did
               not
               publish
               these
               Writings
               ,
               but
               left
               them
               in
               the
               hands
               of
               Neleus
               ,
               as
               is
               testified
               by
               Plutarch
               and
               Athenaeus
               .
               Now
               this
               Neleus
               of
               two
               Copies
               which
               he
               kept
               of
               
               Aristotle's
               writings
               ,
               sold
               one
               to
               Ptolomy
               for
               the
               famous
               Library
               at
               Alexandria
               ;
               the
               other
               he
               kept
               himself
               and
               left
               with
               his
               Posterity
               ;
               who
               ,
               as
               Strabo
               testifies
               ,
               diligent
               search
               being
               made
               by
               the
               Attalick
               Kings
               after
               Books
               to
               furnish
               the
               Library
               at
               Pergamus
               ,
               hid
               them
               in
               a
               pit
               underground
               about
               160.
               years
               till
               they
               were
               almost
               spoil'd
               with
               moths
               and
               rotteness
               ,
               and
               after
               sold
               them
               to
               
                 Apellicon
                 Tejus
              
               an
               Athenian
               ,
               who
               got
               them
               transcribed
               and
               supplyed
               in
               those
               places
               in
               which
               they
               had
               been
               impair'd
               by
               their
               concealment
               ,
               but
               as
               Strabo
               says
               arbitrarily
               ,
               and
               at
               a
               venture
               ;
               insomuch
               that
               the
               Transcripts
               were
               full
               of
               errour
               and
               incurable
               defects
               .
               At
               length
               Sylla
               taking
               Athens
               ,
               this
               Library
               of
               Apellicon
               ,
               in
               which
               were
               the
               Writings
               of
               Aristotle
               ,
               was
               transported
               to
               Rome
               ,
               as
               is
               testified
               by
               Plutarch
               ,
               and
               there
               fell
               into
               the
               hands
               of
               
                 Tyrannio
                 Grammaticus
              
               under
               whom
               they
               contracted
               new
               and
               worse
               errors
               .
               From
               him
               they
               pass
               to
               
                 Andronicus
                 Rhodius
              
               who
               distributed
               them
               into
               the
               order
               we
               now
               find
               them
               in
               ,
               adding
               and
               altering
               as
               he
               pleased
               .
               After
               him
               ,
               Picus
               says
               the
               contending
               Peripateticks
               still
               mended
               what
               they
               understood
               not
               ;
               and
               every
               man
               as
               he
               fancyed
               .
               All
               which
               circumstances
               are
               more
               than
               suspicions
               of
               much
               forgery
               and
               corruption
               in
               
               Aristotle's
               Composures
               .
               Yea
               ,
               if
               that
               be
               true
               which
               
                 Marius
                 Nizolius
              
               asserts
               ,
               and
               largely
               endeavours
               to
               prove
               ,
               that
               most
               of
               the
               Books
               of
               Aristotle
               that
               are
               extant
               are
               but
               Epitomes
               and
               Compendiums
               drawn
               up
               by
               Nicomachus
               of
               his
               Father's
               writings
               ,
               't
               will
               be
               another
               evidence
               against
               their
               Authority
               .
               To
               which
               I
               add
               (
               4.
               )
               What
               has
               been
               observed
               by
               the
               forecited
               Learned
               Men
               ,
               that
               
                 Diogenes
                 Laertius
              
               ,
               who
               lived
               when
               
               most
               of
               the
               
                 Antient
                 Authors
              
               might
               be
               seen
               ,
               who
               was
               very
               industrious
               in
               the
               search
               of
               Antiquities
               ,
               and
               who
               perused
               above
               two
               hundred
               Authors
               in
               order
               to
               the
               compiling
               of
               his
               History
               ,
               forty
               of
               which
               had
               professedly
               wrote
               the
               lives
               of
               Philosophers
               ;
               yet
               this
               Diogenes
               hath
               omitted
               all
               we
               have
               now
               extant
               of
               
               Aristotle's
               works
               except
               
                 nine
                 ,
                 viz.
                 duo
                 de
                 Plantis
                 ,
                 Physiogn
                 .
                 Categoriae
                 ,
                 de
                 Interpret
                 .
                 Mechan
                 .
                 Contra
                 Xenophanem
                 ;
                 Contra
                 Gorgiam
                 &
                 Zenonem
                 .
              
               Yea
               and
               Patricius
               gives
               sufficient
               reason
               why
               all
               these
               but
               the
               four
               last
               should
               be
               suspected
               also
               .
               Now
               why
               so
               many
               forged
               pieces
               were
               ascribed
               to
               Aristotle
               ,
               three
               reasons
               are
               given
               by
               
                 Ammonius
                 .
                 viz.
              
               (
               1.
               )
               Because
               there
               were
               several
               others
               of
               his
               name
               
                 (
                 Diogenes
                 Laertius
              
               sayes
               eight
               )
               by
               reason
               of
               which
               't
               was
               an
               easie
               matter
               to
               shelter
               the
               mean
               and
               contemptible
               products
               of
               others
               under
               his
               name
               and
               authority
               .
               (
               2.
               )
               Because
               several
               of
               his
               Disciples
               wrote
               Books
               on
               the
               same
               Subjects
               ,
               and
               with
               the
               same
               Titles
               with
               their
               Master
               .
               (
               3.
               )
               There
               being
               great
               rewards
               propos'd
               by
               Ptolomy
               to
               those
               that
               brought
               in
               any
               considerable
               Author
               's
               to
               his
               Library
               ,
               several
               out
               of
               a
               covetous
               design
               to
               enrich
               themselves
               by
               the
               forgery
               ,
               inscribed
               other
               Writings
               by
               the
               Name
               of
               
                 this
                 Philosopher
              
               ,
               to
               render
               them
               more
               currant
               and
               vendible
               .
               So
               that
               there
               were
               40.
               
               Books
               of
               Analyticks
               ascribed
               to
               Aristotle
               in
               
               Ptolomy's
               Library
               ,
               when
               as
               he
               wrote
               but
               four
               ;
               and
               two
               
                 de
                 Categoriis
              
               ,
               when
               he
               wrote
               but
               one
               .
               It
               appears
               then
               that
               the
               Books
               of
               Aristotle
               are
               of
               very
               uncertain
               and
               
                 suspicious
                 authority
              
               .
               Yea
               ,
               and
               though
               his
               Writings
               were
               never
               so
               unsuspect
               and
               certain
               in
               the
               main
               ,
               yet
               no
               man
               can
               be
               assur'd
               in
               particular
               what
               is
               
               Aristotle's
               in
               them
               and
               what
               not
               ,
               they
               having
               met
               with
               such
               hard
               usage
               as
               we
               mention'd
               .
               Yea
               ,
               the
               Books
               themselves
               give
               notorious
               evidence
               of
               those
               abuses
               in
               the
               
                 confusions
                 ,
                 inversions
                 ,
                 contradictions
                 ,
                 tautologies
                 ,
                 defects
                 ,
                 abruptness
                 ,
              
               and
               other
               gross
               imperfections
               they
               abound
               with
               .
               Upon
               the
               account
               of
               which
               Gassendus
               sayes
               ,
               he
               thought
               Aristotle
               a
               greater
               Man
               than
               to
               be
               the
               Author
               of
               such
               mean
               
               and
               obnoxious
               writings
               .
               But
               however
               ,
               whether
               these
               are
               genuine
               or
               not
               ,
               they
               contain
               the
               Aristotelianism
               of
               the
               present
               Peripatetick
               Schools
               ,
               and
               if
               those
               works
               are
               none
               of
               his
               ,
               there
               's
               less
               reason
               why
               we
               should
               fall
               down
               before
               the
               ΕΦΗ
               of
               an
               
                 uncertain
                 Authority
              
               .
               Besides
               which
               ,
               I
               must
               confess
            
             
               Fourthly
               ,
               That
               the
               reverence
               I
               have
               to
               the
               more
               
                 antient
                 Sages
              
               ,
               which
               Aristotle
               frequently
               traduced
               ,
               and
               unworthily
               abused
               ,
               animated
               me
               to
               more
               Severity
               against
               him
               ,
               than
               upon
               another
               occasion
               had
               perhaps
               been
               so
               pardonable
               and
               becoming
               .
               And
               that
               Aristotle
               dealt
               so
               invidiously
               with
               the
               Philosophers
               were
               before
               him
               ,
               will
               not
               need
               much
               proof
               to
               one
               ,
               that
               is
               but
               indifferently
               acquainted
               with
               his
               writings
               .
               The
               great
               Lord
               Bacon
               hath
               particularly
               charged
               him
               with
               this
               unworthiness
               in
               his
               excellent
               
                 Advancement
                 of
                 Learning
              
               ,
               wherein
               he
               says
               ,
               that
               
                 [
                 Aristotle
              
               as
               though
               he
               had
               been
               of
               the
               race
               of
               the
               Ottomans
               ,
               thought
               he
               could
               not
               reign
               ,
               except
               the
               first
               thing
               he
               did
               ,
               he
               kill'd
               all
               his
               Brethren
               .
               ]
               And
               elsewhere
               in
               the
               same
               Discourse
               [
               I
               cannot
               a
               little
               marvel
               at
               the
               Philosopher
               Aristotle
               ,
               that
               proceeded
               in
               such
               a
               spirit
               of
               difference
               and
               contradiction
               to
               all
               Antiquity
               ,
               undertaking
               not
               only
               to
               frame
               new
               words
               of
               Science
               at
               pleasure
               ,
               but
               to
               confound
               and
               extinguish
               all
               the
               
                 antient
                 Wisdom
              
               ,
               insomuch
               that
               he
               never
               names
               any
               Antient
               Author
               ,
               but
               to
               confute
               or
               reprove
               him
               ]
               consonant
               whereunto
               are
               the
               observations
               of
               Patricius
               that
               he
               carpes
               at
               the
               Antients
               by
               name
               in
               more
               than
               250
               places
               ,
               and
               without
               name
               in
               more
               than
               1000.
               he
               reprehends
               46
               Philosophers
               of
               worth
               ,
               besides
               Poets
               and
               Rhetoricians
               ,
               and
               most
               of
               all
               spent
               his
               spleen
               upon
               his
               excellent
               and
               venerable
               Master
               Plato
               ,
               whom
               in
               above
               60
               places
               by
               name
               he
               hath
               contradicted
               .
               And
               as
               Plato
               opposed
               all
               the
               Sophisters
               ,
               and
               but
               two
               Philosophers
               ,
               viz.
               Anaxagoras
               and
               Heraclitus
               ;
               so
               Aristotle
               that
               he
               might
               be
               opposite
               to
               him
               in
               ,
               this
               also
               ,
               oppos'd
               all
               the
               Philosophers
               ,
               and
               but
               two
               Sophisters
               
               viz.
               Protagoras
               and
               Gorgias
               .
               Yea
               ,
               and
               not
               only
               assaulted
               them
               with
               his
               arguments
               ,
               but
               persecuted
               them
               by
               his
               reproaches
               ,
               calling
               the
               Philosophy
               of
               Empedocles
               ,
               and
               all
               the
               Antients
               
                 Stuttering
                 ;
                 Xenocrates
              
               ,
               and
               
                 Melissus
                 ,
                 Rusticks
                 ;
                 Anaxagoras
                 ,
                 simple
              
               and
               inconsiderate
               ;
               yea
               ,
               and
               all
               of
               them
               in
               an
               heap
               ,
               as
               Patricius
               testifies
               ,
               
                 gross
                 Ignorants
                 ,
                 Fools
              
               and
               Madmen
               .
               How
               fit
               then
               think
               you
               is
               it
               that
               the
               World
               should
               now
               be
               obliged
               to
               so
               tender
               and
               awful
               a
               respect
               to
               the
               Libeller
               of
               the
               most
               Venerable
               Sages
               ,
               as
               that
               it
               should
               be
               a
               crime
               next
               Heresie
               to
               endeavour
               ,
               though
               never
               so
               modestly
               ,
               to
               weaken
               his
               textuary
               and
               
                 usurp'd
                 authority
              
               ?
               and
               how
               just
               think
               you
               is
               your
               charge
               of
               my
               Reflections
               as
               a
               piece
               of
               irreverence
               to
               Antiquity
               ?
               when
               my
               veneration
               of
               the
               greater
               Antiquity
               extorted
               from
               me
               those
               strictures
               against
               the
               
                 proud
                 Antagonist
              
               of
               all
               the
               ancient
               and
               more
               
                 valuable
                 Wisdom
              
               ?
               of
               whose
               unworthy
               and
               disingenuous
               usage
               of
               the
               
                 Elder
                 Philosophers
              
               ,
               I
               'le
               present
               you
               among
               many
               with
               some
               particular
               instances
               ,
               that
               most
               easily
               offer
               themselves
               to
               my
               pen
               and
               memory
               .
               Briefly
               then
               ,
               he
               accuses
               Zeno
               for
               making
               God
               a
               Body
               ,
               because
               he
               call'd
               him
               a
               Sphear
               in
               a
               Metaphor
               .
               He
               sayes
               of
               Parmenides
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               that
               he
               made
               hot
               and
               cold
               Principles
               ,
               and
               yet
               in
               two
               long
               Chapters
               falls
               upon
               him
               as
               making
               all
               things
               one
               .
               These
               two
               Principles
               of
               
                 Parmenides
                 Aristotle
              
               interprets
               of
               Fire
               and
               Earth
               ,
               when
               't
               is
               clear
               enough
               that
               the
               Philosophers
               meant
               Light
               and
               Darkness
               .
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               He
               says
               of
               Parmenides
               and
               Melissus
               ,
               that
               they
               denyed
               all
               generation
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               yet
               in
               another
               place
               ,
               having
               it
               seems
               forgot
               this
               charge
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               He
               accused
               Empedocles
               for
               constituting
               the
               Soul
               of
               Elements
               ,
               for
               which
               he
               
               took
               occasion
               from
               that
               verse
               of
               his
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
              
               When
               as
               the
               Elements
               he
               means
               are
               not
               corporeal
               ,
               as
               Aristotle
               would
               suggest
               to
               force
               an
               absurdity
               on
               that
               Philosopher
               ,
               but
               Intellectual
               ones
               ,
               as
               Simplicius
               one
               of
               his
               own
               Interpreters
               expounds
               Empedocles
               .
               He
               blasphemes
               
               Anaxagoras's
               Mind
               in
               these
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               yet
               after
               gives
               excellent
               attributes
               to
               that
               Mind
               of
               Anaxagoras
               .
               He
               accuses
               the
               Pythagoreans
               of
               making
               Numbers
               the
               Principles
               of
               things
               ;
               when
               as
               't
               is
               evident
               that
               Numbers
               were
               intended
               by
               Pythagoras
               ,
               but
               as
               
                 Symbolical
                 representations
              
               of
               them
               ,
               which
               serv'd
               him
               but
               for
               the
               same
               purposes
               the
               Hieroglyphicks
               did
               the
               Aegyptians
               ,
               from
               whom
               that
               Sage
               had
               his
               Method
               of
               Philosophy
               ;
               as
               Philoponus
               himself
               confessingly
               affirms
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               But
               of
               all
               the
               Philosophers
               he
               quarrel'd
               with
               ,
               there
               was
               none
               he
               pursued
               with
               so
               much
               gall
               and
               animosity
               ,
               as
               his
               incomparable
               
                 Master
                 Plato
              
               ,
               whom
               he
               not
               only
               insolently
               opposed
               and
               ingratefully
               thrust
               out
               of
               his
               School
               while
               he
               lived
               ,
               but
               with
               a
               severe
               pen
               persecuted
               his
               very
               ashes
               ,
               and
               followed
               him
               with
               injuries
               beyond
               the
               grave
               .
               And
               all
               for
               no
               other
               reason
               ,
               but
               because
               that
               Venerable
               old
               Man
               reproved
               his
               
                 evil
                 life
              
               ,
               and
               preferr'd
               the
               better
               deserving
               
                 Speucippus
                 ,
                 Xenocrates
              
               ,
               and
               Amyclas
               before
               him
               .
               The
               particular
               instances
               of
               those
               ungrateful
               abuses
               are
               too
               numerous
               to
               be
               insisted
               on
               ;
               therefore
               I
               shall
               only
               pitch
               my
               observation
               on
               
               Plato's
               Doctrine
               of
               
               Idea's
               which
               Aristotle
               in
               all
               his
               Books
               inveigh's
               against
               ,
               and
               hath
               render'd
               ridiculous
               among
               his
               credulous
               Sectators
               .
               Concerning
               which
               you
               may
               please
               to
               take
               notice
               ,
               that
               this
               Opinion
               was
               not
               originally
               
               Plato's
               ,
               though
               Aristotle
               charge
               him
               as
               the
               Author
               ,
               but
               was
               the
               Doctrine
               of
               the
               
                 Pythagoreans
                 ,
                 Aegyptians
              
               and
               Chaldaeans
               .
               We
               have
               it
               in
               
                 Timaeus
                 Locrus
              
               the
               Pythagorean
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               before
               him
               Trismegistus
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               But
               originally
               this
               Doctrine
               of
               
               Idea's
               was
               Chaldaean
               ,
               for
               which
               I
               offer
               you
               the
               ensuing
               Testimonies
               which
               will
               also
               clear
               the
               antient
               sense
               and
               nature
               of
               those
               Idea's
               .
               We
               have
               them
               then
               in
               the
               Oracles
               of
               Zoroaster
               ,
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               And
               again
               ,
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               And
               these
               
               Idea's
               ,
               by
               which
               we
               may
               understand
               their
               natures
               ,
               he
               calls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Briefly
               then
               ,
               the
               Chaldaeans
               by
               their
               Idea's
               understood
               the
               forms
               of
               things
               as
               they
               were
               in
               their
               
                 Archetypa
                 Mente
              
               ,
               which
               answers
               to
               the
               eternal
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               
                 Christian
                 Trinity
              
               .
               They
               called
               them
               also
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               they
               were
               in
               this
               
                 primaeval
                 Mind
              
               .
               In
               the
               Soul
               of
               the
               World
               they
               call'd
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               Nature
               ,
               they
               were
               Seeds
               ;
               and
               in
               
                 Matter
                 ,
                 Forms
              
               .
               Thus
               therefore
               ;
               In
               the
               Seeds
               of
               all
               things
               there
               is
               heat
               ;
               in
               that
               ,
               Spirit
               ;
               in
               this
               ,
               Nature
               which
               depends
               on
               the
               
                 Universal
                 Soul
              
               ,
               and
               that
               on
               God
               ,
               in
               whom
               't
               is
               Jynx
               or
               Idea
               .
               This
               was
               the
               
                 Chaldaean
                 notion
              
               of
               Idea's
               ,
               and
               this
               was
               the
               Platonical
               ;
               which
               how
               unlike
               it
               is
               the
               Chimaera
               of
               
                 Universal
                 abstract
                 notions
                 ,
                 Aristotle
              
               and
               his
               Peripateticks
               falsly
               affix
               upon
               the
               
                 Divine
                 Philosopher
              
               ,
               is
               of
               easie
               apprehension
               .
               So
               that
               Aristotle
               in
               his
               impugnation
               of
               the
               
                 Platonical
                 Idea's
              
               ,
               fights
               against
               notions
               of
               his
               own
               creating
               ,
               and
               no
               assertions
               of
               his
               
                 Venerable
                 Master
              
               .
               And
               I
               must
               confess
               the
               reverence
               I
               have
               for
               that
               
                 Excellent
                 Sage
              
               and
               his
               Philosophy
               ,
               lessens
               my
               esteem
               of
               Aristotle
               ,
               and
               his
               .
               Which
               I
               cannot
               without
               some
               regret
               behold
               so
               Sacred
               in
               Christendom
               ,
               while
               the
               incomparable
               Prince
               of
               Philosophers
               with
               his
               
                 divine
                 Theories
              
               seems
               to
               be
               neglected
               and
               forgotten
               ;
               especially
               since
               this
               latter
               is
               so
               consonant
               in
               his
               Dogmata
               to
               the
               principles
               of
               Christianity
               ,
               and
               the
               other
               so
               opposite
               to
               
               most
               the
               articles
               of
               our
               belief
               in
               his
               .
               Of
               which
               Patricius
               has
               presented
               the
               World
               with
               a
               large
               Catalogue
               of
               Instances
               ,
               and
               I
               'le
               offer
               you
               a
               few
               of
               them
               .
               Plato
               affirms
               God
               to
               be
               
                 one
                 ;
                 Aristotle
              
               make's
               one
               
                 first
                 mover
              
               ,
               but
               56
               other
               
                 Gods
                 movers
              
               of
               the
               
                 Orbs.
                 Plato
              
               own
               's
               God
               under
               the
               notion
               of
               the
               Father
               ;
               which
               Aristotle
               no
               where
               acknowledges
               .
               Plato
               ,
               that
               God
               is
               the
               
                 Supreme
                 Wisdom
                 ;
                 Aristotle
              
               ,
               that
               he
               is
               ignorant
               of
               
                 particulars
                 .
                 Plato
              
               ,
               that
               God
               is
               
                 Omnipotent
                 ;
                 Aristotle
              
               ,
               that
               he
               can
               do
               nothing
               ,
               but
               move
               the
               
                 Heavens
                 .
                 Plato
              
               ,
               that
               God
               made
               the
               
                 World
                 ;
                 Aristotle
              
               ,
               that
               the
               World
               is
               uncreated
               ,
               and
               
                 eternal
                 .
                 Plato
              
               ,
               that
               God
               made
               the
               World
               of
               
                 nothing
                 ;
                 Aristotle
              
               ,
               that
               
                 of
                 nothing
                 is
                 made
                 nothing
                 .
                 Plato
              
               that
               God
               is
               free
               from
               all
               
                 body
                 ;
                 Aristotle
              
               ,
               that
               he
               's
               tyed
               to
               the
               
                 first
                 Orb.
                 Plato
              
               ,
               that
               Providence
               is
               over
               all
               things
               ;
               Aristotle
               ,
               that
               't
               is
               confin'd
               to
               the
               
                 Heavens
                 .
                 Plato
              
               ,
               that
               
                 God
                 governs
              
               the
               
                 Universe
                 ;
                 Aristotle
              
               ,
               not
               God
               ,
               but
               
                 Nature
                 ,
                 Chance
              
               ,
               and
               
                 Fortune
                 .
                 Plato
              
               ,
               that
               
                 God
                 created
              
               the
               
                 Soul
                 ;
                 Aristotle
              
               ,
               that
               't
               is
               the
               
                 Act
                 of
                 the
                 body
                 .
                 Plato
                 ,
              
               that
               the
               happiness
               of
               a
               Man
               is
               in
               his
               likeness
               to
               
                 God
                 ;
                 Aristotle
              
               ,
               that
               a
               Man
               is
               happy
               in
               the
               goods
               of
               
                 Fortune
                 .
                 Plato
              
               ,
               there
               will
               come
               one
               that
               shall
               teach
               us
               to
               pray
               ,
               a
               prophecy
               of
               our
               
                 Saviour
                 .
                 Aristotle
                 ,
                 prayers
              
               are
               in
               vain
               ,
               because
               
                 God
                 knows
                 not
                 particulars
                 .
                 Plato
                 ,
              
               that
               after
               death
               good
               Men
               shall
               enjoy
               
                 God.
                 Aristotle
              
               ,
               no
               pleasure
               after
               this
               
                 life
                 .
                 Plato
              
               ,
               the
               Souls
               of
               the
               wicked
               shall
               be
               punish't
               after
               death
               ;
               Aristotle
               ,
               they
               shall
               perish
               with
               the
               body
               ,
               and
               suffer
               nothing
               .
               Plato
               ,
               the
               dead
               shall
               
                 rise
                 .
                 Aristotle
                 ,
                 à
                 privatione
                 ad
                 habitum
                 .
                 Plato
              
               that
               the
               Soul
               and
               Body
               of
               the
               wicked
               shall
               be
               punish't
               in
               
                 Hell.
                 Aristotle
              
               knew
               no
               such
               matter
               .
               These
               are
               some
               instances
               among
               many
               ,
               of
               the
               divine
               temper
               of
               the
               
                 Platonical
                 Philosophy
              
               ,
               and
               the
               impiety
               of
               the
               Aristotelian
               ;
               for
               a
               further
               account
               of
               which
               I
               referre
               you
               to
               the
               fore-mentioned
               learned
               Author
               .
               So
               that
               I
               doubt
               not
               ,
               but
               when
               you
               have
               duly
               consider'd
               the
               matter
               ,
               you
               'l
               judge
               those
               Reflections
               the
               effects
               of
               a
               laudable
               zeal
               for
               Antiquity
               ,
               and
               what
               is
               more
               
                 sacred
                 ,
                 Truth
              
               .
               To
               which
               I
               adde
            
             
             
               (
               5.
               )
               That
               the
               Aristotelian
               was
               not
               the
               antient
               Philosophy
               ,
               but
               the
               Corpuscularian
               and
               Atomical
               ,
               which
               to
               the
               great
               hinderance
               of
               Science
               lay
               long
               buryed
               in
               neglect
               and
               oblivion
               ,
               but
               hath
               in
               these
               latter
               Ages
               been
               again
               restored
               to
               the
               light
               and
               it
               's
               deserv'd
               repute
               and
               value
               .
               And
               that
               the
               
                 Atomical
                 Hypothesis
              
               was
               the
               First
               and
               most
               Antient
               ,
               of
               which
               there
               is
               any
               memory
               in
               Physiology
               ,
               is
               notoriously
               known
               to
               all
               ,
               that
               know
               the
               Age
               of
               Democritus
               ;
               who
               was
               one
               of
               those
               Four
               Sages
               that
               brought
               the
               learning
               of
               the
               Aegyptians
               among
               the
               
                 Grecians
                 ;
                 Orpheus
              
               bringing
               in
               
                 Theology
                 ;
                 Thales
              
               the
               Mathematicks
               ;
               our
               
                 Democritus
                 ,
                 natural
                 Philosophy
              
               ;
               and
               Pythagoras
               all
               Three
               ,
               with
               the
               Moral
               .
               Now
               the
               learning
               of
               the
               Aegyptians
               came
               from
               the
               Chaldaeans
               ,
               and
               was
               convey'd
               to
               them
               ,
               as
               some
               learned
               Men
               affirm
               ,
               by
               Abraham
               ,
               who
               was
               of
               kin
               to
               Zoroaster
               the
               great
               
                 Chaldaean
                 Legislatour
              
               and
               Philosopher
               ;
               which
               Zoroaster
               lived
               290
               years
               after
               the
               Flood
               ,
               and
               as
               Pliny
               saith
               ,
               was
               the
               Schollar
               of
               Azonaces
               ,
               whom
               Antiquáries
               affirm
               to
               have
               been
               of
               the
               Schoole
               of
               Sem
               and
               Heber
               .
               The
               
                 Atomical
                 Philosophy
              
               then
               coming
               from
               the
               Aegyptians
               to
               the
               Grecians
               ,
               and
               from
               the
               Chaldaeans
               to
               them
               ;
               is
               without
               doubt
               of
               the
               most
               
                 venerable
                 Antiquity
              
               ;
               and
               the
               Aristotelian
               a
               very
               novelty
               in
               compare
               with
               that
               
                 grey
                 Hypothesis
              
               :
               at
               the
               best
               ,
               a
               degeneracy
               and
               corruption
               of
               the
               most
               
                 antient
                 Wisdom
              
               .
               Yea
               ,
               and
               't
               is
               the
               complaint
               of
               several
               learned
               Men
               ,
               which
               whoever
               knows
               any
               thing
               of
               
                 Aristotles
                 Sectators
              
               will
               justifie
               ,
               That
               the
               Modern
               Peripateticks
               have
               as
               farr
               receded
               from
               his
               sense
               ,
               as
               from
               the
               Truth
               of
               Things
               .
               For
               it
               hath
               been
               the
               Fashion
               of
               his
               Interpreters
               both
               
                 Greeks
                 ,
                 Latins
              
               ,
               and
               Arabians
               ,
               to
               form
               whole
               Doctrines
               from
               catches
               and
               scraps
               of
               sentences
               ,
               without
               attending
               to
               the
               analogy
               and
               
                 main
                 scope
              
               of
               his
               Writings
               .
               From
               which
               method
               of
               interpretation
               hath
               proceeded
               a
               
                 spurious
                 medly
              
               of
               
                 nice
                 ,
                 spinose
              
               and
               
                 useless
                 notions
              
               ,
               that
               is
               but
               little
               of
               kin
               to
               Aristotle
               or
               nature
               .
               So
               that
               whatever
               of
               genuine
               Aristotelian
               is
               in
               those
               works
               
               that
               bare
               his
               name
               ;
               There
               's
               little
               of
               Aristotle
               in
               his
               Schools
               .
               And
               't
               is
               no
               indignity
               to
               Antiquity
               or
               the
               Stagyrite
               ,
               to
               oppose
               the
               corruption
               and
               abuse
               of
               both
               .
               And
               to
               endeavour
               to
               restore
               the
               Antients
               to
               their
               just
               estimation
               ,
               which
               hath
               been
               usurp't
               from
               them
               by
               a
               modern
               and
               spurious
               Learning
               .
               And
               though
               I
               grudge
               not
               Aristotles
               esteem
               while
               it
               is
               not
               prejudicial
               to
               the
               respect
               we
               owe
               his
               Betters
               ;
               yet
               I
               regret
               that
               excessive
               and
               undue
               veneration
               which
               fondly
               sets
               him
               so
               much
               above
               all
               the
               more
               valuable
               Antients
               .
               And
               I
               'le
               propose
               it
               to
               your
               judgment
            
             
               (
               6.
               )
               Whether
               't
               was
               likely
               that
               Aristotle
               was
               so
               farr
               beyond
               other
               Philosophers
               in
               his
               Intellectuals
               ,
               as
               these
               latter
               Ages
               have
               presumed
               ,
               when
               he
               came
               so
               farr
               short
               of
               most
               of
               them
               in
               his
               Morals
               ?
               I
               believe
               there
               's
               a
               near
               connection
               between
               Truth
               and
               Goodness
               ,
               and
               there
               's
               a
               taste
               in
               the
               soul
               whereby
               it
               relisheth
               Truth
               ,
               as
               the
               
                 Palate
                 Meats
              
               ;
               which
               sence
               and
               
                 gusto
                 vice
                 depraves
              
               and
               vi●iates
               .
               So
               that
               though
               Witt
               may
               make
               the
               
                 Vicious
                 ,
                 cunning
                 Sophisters
              
               ,
               and
               
                 subtile
                 Atheists
              
               ,
               yet
               I
               doubt
               seldom
               the
               best
               and
               most
               exercised
               Philosophers
               .
               Now
               what
               the
               Ancients
               have
               related
               of
               
                 Aristotle's
                 manners
              
               ,
               I
               'le
               present
               you
               in
               an
               Instance
               or
               two
               ,
               and
               dismiss
               this
               displeasing
               subject
               .
               Suidas
               then
               accuseth
               him
               of
               Sodomy
               with
               
                 Hermias
                 ,
                 Aeschriones
                 ,
                 Palephatus
              
               ,
               and
               Abydenus
               ;
               St.
               Jerome
               of
               
                 Drunkenness
                 :
                 Lycus
              
               and
               Aristocles
               ,
               two
               of
               his
               own
               disciples
               ,
               charge
               him
               with
               
                 Avarice
                 :
                 Aelian
              
               of
               
                 Cavelling
                 ,
                 Loquacity
                 ,
                 Scoffing
              
               ,
               and
               Ingratitude
               ;
               of
               which
               last
               ,
               there
               are
               two
               notorious
               instances
               in
               his
               usage
               of
               Alexander
               and
               Plato
               .
               How
               he
               used
               his
               
                 venerable
                 Master
              
               ,
               I
               have
               already
               noted
               .
               And
               what
               return
               he
               made
               to
               the
               kindnesses
               of
               his
               
                 Glorious
                 Schollar
              
               ,
               you
               may
               see
               in
               these
               few
               words
               from
               Arrian
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               to
               sum
               up
               much
               in
               one
               ,
               Timaeus
               the
               Historian
               in
               Suidas
               gives
               this
               Account
               of
               him
               ,
               That
               he
               was
               
                 forward
                 ,
                 impudent
                 ,
                 saucy
                 ,
                 unwise
                 ,
                 indocile
                 ,
              
               and
               
                 hatefully
                 glutinous
              
               ,
               or
               in
               the
               
               words
               of
               Suidas
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               But
               to
               conclude
               these
               ungrateful
               remarques
               ,
               Plutarch
               makes
               him
               a
               Traytor
               to
               Alexander
               ;
               and
               Eusebius
               to
               his
               Countrey
               .
               And
               being
               at
               last
               banisht
               for
               his
               impiety
               ,
               He
               made
               himself
               away
               by
               poyson
               ,
               according
               to
               the
               Testimony
               of
               Laertius
               .
               Thus
               then
               you
               see
               an
               ill
               Character
               of
               
                 Aristotle's
                 manners
              
               from
               disinteressed
               Authorities
               ;
               on
               consideration
               of
               which
               ,
               't
               is
               to
               me
               matter
               of
               some
               wonder
               ,
               that
               the
               memory
               of
               the
               Vitious
               should
               be
               so
               blessed
               ,
               and
               his
               authority
               so
               irreproveable
               .
               Unto
               all
               which
               may
               be
               added
               .
            
             
               
                 (
                 Lastly
              
               )
               That
               there
               is
               less
               reason
               that
               Aristotle
               should
               be
               valued
               beyond
               all
               others
               that
               have
               had
               a
               name
               for
               wisdom
               ,
               if
               we
               consider
               ,
               that
               he
               borrowed
               almost
               all
               he
               writ
               from
               the
               more
               
                 antient
                 Philosophers
              
               ,
               though
               he
               had
               not
               the
               ingenuity
               and
               gratitude
               to
               acknowledge
               it
               :
               Particularly
               from
               Architas
               and
               Ocellus
               ,
               transcribing
               them
               word
               for
               word
               in
               many
               places
               ,
               especially
               the
               latter
               ;
               and
               yet
               never
               as
               much
               as
               mention'd
               him
               in
               all
               his
               writings
               .
               And
               I
               think
               you
               ascribe
               more
               to
               Aristotle
               then
               is
               his
               due
               when
               you
               call
               him
               the
               INVENTOUR
               of
               SCIENCES
               ;
               for
               we
               owe
               that
               honour
               to
               others
               of
               the
               Antients
               ;
               particularly
               to
               Zeno
               the
               Invention
               of
               Logick
               ,
               and
               of
               Rhetorick
               to
               Empedocles
               ,
               according
               to
               his
               own
               Testimony
               in
               Laertius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               speaking
               of
               Zeno
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Perictione
               a
               Pythagorean
               woman
               writ
               
                 Metaphysicks
                 ▪
              
               before
               
                 Aristotle
                 .
                 Stobaeus
              
               in
               his
               Morals
               hath
               a
               Fragment
               of
               her
               Book
               
                 de
                 Sapientia
              
               ,
               of
               which
               she
               declares
               the
               subject
               in
               these
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Besides
               whom
               
                 Plato
                 ,
                 Parmenides
                 ,
                 Xenophanes
                 ,
                 Pythagoras
                 ,
              
               the
               
                 Aegyptians
                 ,
                 Trismegistus
              
               ,
               and
               before
               all
               ,
               the
               Chaldeans
               writ
               of
               this
               Science
               ,
               long
               before
               Aristotle
               was
               extant
               .
               And
               ,
               Democritus
               brought
               
                 natural
                 Philosophy
              
               ,
               as
               did
               Pythagoras
               
               the
               Moral
               ,
               from
               the
               Aegyptians
               ,
               before
               the
               Stagyritè
               was
               an
               Infant
               .
               And
               for
               the
               Mathematicks
               ,
               they
               were
               studied
               in
               Aegypt
               ,
               before
               He
               was
               born
               in
               Greece
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               is
               his
               own
               confession
               .
            
             
               Thus
               then
               you
               see
               Sir
               ,
               we
               are
               not
               so
               much
               beholden
               to
               Aristotle
               ,
               as
               most
               men
               have
               presumed
               .
               And
               perhaps
               by
               this
               time
               you
               may
               be
               convinc't
               that
               we
               have
               no
               reason
               so
               passionately
               to
               revere
               his
               Authority
               .
               But
               whither
               you
               are
               ,
               or
               not
               ,
               I
               am
               not
               much
               concerned
               ,
               being
               willing
               to
               leave
               all
               men
               to
               the
               liberty
               of
               their
               own
               sentiments
               .
               It
               sufficeth
               for
               my
               purpose
               ,
               that
               I
               have
               given
               you
               some
               of
               the
               grounds
               of
               my
               dissatisfactions
               in
               Aristotle
               and
               his
               Hypotheseis
               .
               If
               you
               are
               convinced
               ,
               at
               the
               bar
               of
               your
               judgment
               ,
               I
               am
               justified
               ;
               if
               you
               are
               not
               ,
               your
               dissent
               I
               presume
               is
               rational
               ,
               and
               when
               I
               have
               seen
               your
               reasons
               ,
               I
               shall
               either
               be
               more
               disposed
               to
               your
               apprehensions
               ,
               or
               be
               more
               confirm'd
               in
               the
               justice
               and
               reasonableness
               of
               mine
               own
               .
               To
               which
               I
               'le
               add
               no
               more
               ,
               but
               my
               desires
               of
               your
               pardon
               of
               this
               voluminous
               trouble
               ,
               and
               acceptance
               of
               the
               affectionate
               regards
               of
            
             
               
                 SIR
                 ,
              
               
                 Your
                 Humble
                 Servant
                 J.
                 G.
                 
              
            
          
        
         
           FINIS
           .