Book 8. 409.

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the Optick
Books:
mot might be nourifhed by a much readier way 5 norneeded fo laborious a contrivance of che Glaffie Humor, if it were made only for nourtfhment nor is there any example in the whol Body of one pare nourifhing another, buc they al draw cheir nourifhment from the Veins, whether they be white or red. The Opinion therefore of others feems to be cruer,who hold, That the Vitreous or Glaffie Humor hath received this fhape, place,and quanticy that chere- in the vifible Images or Raies being refracted out of che Criftalline into the Glaflie, which is lefs compact chan the Criftalline, might meet cogether in ome point, and afcer chat manner be offered co che fight.
The Oprick Nerves arife from the hinder part of the Brain,and going forward a long way, they are ac laft inferced into the Eyes. Thefe Nerves after they are gone a lictle from the original are joyned together,not by fticking one to anocher,or croffing one another, but by an abfoluce Union but foon after they are again {eparated, and being divided, che right goes co the right Eye, the lefe coche left. And fome wil have the reafon co be, left vifible ob- jects fhould appear double becaufe there are cwoeyes. But feeing chefe Nerves are not joyned in their beginning, but on theic way, ic ismore probable thac che reafon thereof is, That che Optick Spirit (when need is) might be fent cotally wel near into one Eye,that fo the fight may be ftronger in one Eye 3 which comes co pafs when we fhut one eye, that we may {ee a ching more accurately wich che other.
Buc fince Sight is made right forward, if che Eyes were immovable, we fhould be able to fee only fuch chings as are juft againft us. To che end therefore the Eye might fee more things and chat diftinétly, it is furnifhed with Mufcles whereby ic may be moved. And be- cau{e the Eye was not capable of al the differences of motions; fuch as chey want are fup-
lied by the motion of the Head. Bur chat one ching feen by the two Eyes may not appeat double, both the Eyes are alwaies naturally moved to the fame differences of pofition: and therefore the Nerves by which they are moved arife fromthe fore patt of the Spinal Marrow, joyned together in one point as it were, chat fo they may agree Cogether in every motion.
There are alfo befides, certain outward parts ordained to aflift che Sight, viz. Two Eye- lids, he upper and the lower: of which the uppex 1s only movable; che ufe of which is cto defend the Eyes from external injuries, as Air, Wind, Smoak, Duft. Howbeic, fome add alfo another ufe, viz» To purifiethe Eyes: For fince fight requires a pure tranf{parent bo~ dy, andthe Horny Coat is eafily dimmed by reafon of che moifture which {weats out of the Kernel, asalfo by the external Air: inthe opening of the Eye they conceive the Eyelid wipes al foulnefs from the Cornea Tunica.
Afterthe external Senfes come the internal, of which we have fpoken, Book 7. chap. 7. The immediate Inftrument by which, and in which they are exercifed, is che Brain, Which for che performance of thefe Functions is furnifhed wich a-peculiat fubftance, the like whereof is not co be found in the whol Body again.
Now the Brain of a Man, the fubftance- whereof is fof and white, in refpect of the bulk of his body is exceeding great; becaufe Man-kind is more exercifed in Animal actions chan other living Creatures, and cherefore needs great plenty of {pirits, which cannot be bred buc of much matter, and in a.large place.
Now the Brain is made co perform the actions of che inner Senfes, and of che Rational Fa- culty, and cto generate Animal Spirits, which are the immediate Inftrumenc of thefe acti- ons. And the Brain is moved by a Natural and peculiar motion for the becter generation of Animal Spirits, and like che Heart in its Diaftole icdrawsmaccer for the generation of {pi. rics; and inits Syftole it pours out the Spirits into the Organs of the Senfes.
Now the Brain is divided into three parts. And che ficft is divided by the Dura Mater into the foremoft and hindermoft part: The foremoft, in which the Spirits are chiefly generated, is called by the name of che whol C erebrum orthe Brain: the latcer Cerebellum, che Brainles or petty Brain. cwo equal parts, che RightandcheLefr. The Brain hath alfo its Ventricles and other parts, which are all moft diligently defcribed by Anactomifts, nor can they be here briefly recited, nor wel underftood without ocular infpection and figures,
In what But lec us here firft enquire in what pact of the Brain che Animal actions are performed. part of tbe The vulgar Opinionis, Thac they ace performed in the Ventricles: in which alfo they hold pete e: the Animal Spirits are generated of the Air drawn ia and fetching breath, and carried ito the aa riens Brain by che Organ of Smelling, and of vital Spiric {enc up from che Heart by the Carotick
Arteries; and {o they commonly hold che Ventricles of the Brain to be the Srore-houfes as ic
are = Le Were ofthe Spirits Animal. Bur late Anaromifts baving diligently weighed the Gonforma:
Of the Body of Man, and its Funétions.
410 Chap. 2
Nerves.
the Eye- ds:
the Brain:
Its wfe.
Hts pAartse
Moreover the Brain is again divided by the Dura Mater into.
tion -
mat VA)
q No Bain the Wo molt pr althees
rye | (tions
€ more
mie add rent bo* rtofthe
bulk
is than | bredbut nl Fe fe att I ation of
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recited
forth ity hold | Pra) | Cy ples P| ia |
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Chap. 2. Of theBodyof Man, andits Fun&ions. Boon 8. Air”
et
tion of che Brain, have lefe che faid Opinion. For feeing nothing reaches into che Ventricles of che Brain, befides the Kernels, and that they have no paflage fave at the Tunnel and the kernel thereof Cwhich by che confent of al receives flegm out of the Brain) ic eafily appears from hence, that thole two remarkable Cavities ( which are called Ventricles) were made co receive the excrements of the Brain: and that cherefore they cannot alfobe the Shop and place of Animal Spirits. And therefore more likely iris, That the Animal Spirits are bred an the fubftance of the Brain it felf, and that chevein chey are contained and pecform their Functions. Moreover, # isalfocontroverted; Wh are performed in one pact¢hereof? or w ces? Some wil indeed bave ic, That che Fancy-in che fore part of the Brain, B makes them think fo, becaufe one 4 quarter a] thefe actions together, fe andeed deny nor chat one action x not cherefore happen becanfe they peculiar difpofitionin che Organ; w on may hure one action more than anor to the Memory than ro the Fancy. Now although it 1s hard codetermine any thing int as in moft other things, fo inchis, as Scali ehe Wolf deluded by.che Scork dx moft probable that che common fen al che external fenfes concur, whol aCrions feem norco differ in their feats, feei There remains the moft noble and prop which is performed Cdoubtlefs)) wir does not underftand by the Body ox Mind of Manindeed ftands in need of never underftands without a Phan gett: For ifche Incellect were ci derftand al chings : but accord: : only underftand fome things: asthe Sight by the Eye perceives only colored things,and no= Orgeas. thing elfe. And alchouph after'this
dent and conlequen tion ismade. Im ning is faid co be perforr Brain Phantalms are offer
the Functions which belong tothe Brain wheshe:
ot they are exereifed diftinétly in difting® pla- the princi-
cuitics have feveral places, and chey quarcer che P#! Facul=
nif the middle, Memory behind. And this th a ing bure, the re do remain found, - Orhers pith
y ave exercifed abour the fame objects: Who the Brain;
burt, and chereft unhurc; buc they fay, chis does | fevera! places, but’ becaufe each a@ion requires a
eit may bappen, that one preternacural Difpofiti-
as for examples fake, moifture is more hurtful tnis Cafe, and we mult needs confefs ad Be fenfe er bath it, Evercitat. 307, Seid. 21. We like in the fore é (rials, Duc cannot couch the Grnel : yerit feems part. placed in the fore part of the Brain » fecing there “Phe Ate- (as it were) the common fenfe iss. Bucrhe other palsy. € convéeriant about the fame objects. fn wit dis tota Man, Ratiocination, or intellection, ftingniflad avy Gorporeal Organs. For the Mind in thee as Che Medium wherewith. -(heJ4is- ufe the Soul while iris inthe Body _ Réai#eet 1€, Hot as an Organ, but as an Ob- voleaaa ‘neip whereof ic acted, i¢ could not une withant
er ee » @ ae CELE
ay ° tell by
ny place. tothe Intellect: yet by accie — the frat thereto, viz. That wherein the lmapina- of then: te joyned together in one Sear, and Reafo- “//tat- hee chan in che Boot or Livers becaufe in the "*
+»
— oT
it contemplates, but noc in the Foot or Liver.
nere remains yet Appetite and local motion, of y che TR
Oitasfaid, Thata Mufcle is the Inftcumens /(#™" $faid, ufcle is the Inftcument of Animal
rT
aré four motions of Mufcles, fo thac they are eie
cher contracted, or extended, or transferred, or remain bent, as Galen teaches in Lib. 1.de
motu mufcul. cap. 8. Yer Contraction, whereby a Mufcle is drawn cowards its head dnd
heceof, by which the parts ace curned any way a8 0C=
wumber of Mulcles, by reafon of the variety of the
otions 5 and fome move che Thighs, others che Arms
ead, Jaws, and other Parte.
iple that Senfe does, viz. From the Brain; howbeit, Iss Foxy:
ty cermed the Brainies or Cerebellum; and the Necvestan.
id are diffufed through the fubftance of che Mufcler,
cratisterred from place to place, a Man hath Legs given him jhe Legs?
=
and Hands, ot
Motion flow from the hinder pare thereof peculi arifing therefrom are more folid,
And that theR
which are made of iaones, £9 fupport the whol Body, and carry i% from place co place; which char the: 10t be z
oo heavy, ace made hollow within.
I , nd firm and upright, and noe coreer as he goes, he hath Feet joye the Feet. ned CO 11g Leh, Wisich are hollow in the middle, fo cha¢a Man Maies hinfelf upon four props asic were: Por whenaM ves forward, he fets the former parc of his Feet. more traly
Andthara Mann
Tore
oved ; divers articulations ace made. For we £0 ine thew soph sy ing ox iacting we raife our felvesup> which could tgs >
ry ) Nic
Falla
Fe PT Sg EES,
Chap. 2.
“
~Boox 8 Of the Body of Man, and its Funttions.
i i RES a
the Hand.
Speech & the ufeful- conclude this our Epicom
noc be if our Leg and Thigh were not joynted. So we fec our Foot more forward or back- ward, as che ground 1s up= hill or down-hill. Alfo the hollow part of the Foot when we go upon poinced things, or uneven bodies, laies hold on them as ic were an hand 3 and: afcer che {ame manner alfo we go up a ladder. And therefore the Foor (asa Hand) is divided in- to five Toes, which when we go do faften upon the ground hike hooks ; and are alio the caufe that we can go upon rough and uneven places as we) as thofe chat ave plain and {moorh. Now in the Toes of che Feet, the great Toe is not fet againft che other four as in the Hand, but they are al placed ona row after the {ame manner. Forche Hand being che Organ of caking hold, andthe Foot of walking; as in laying hold a great variety of motion, fo in walking the firmnefs and fecurity offupport is requifice. Moreover, chat the Feec might accommodate themfelves cothe variety of che ground whereon a Man goes; befides Toes they are compounded of divers Bones, incefpedct of which chey are fomtimes bended, fome- times extended.
And becaule Man only ofal living Creatures is endued with Reafon, healfo alone hath an Inftcument of laying hold: or takingup, which are che Hands, che Inftruments of Inftru~ ments, by which only becan fupply himfelf wach whatever other Creacures naturally have more than he, as codefend or cloath themfelves. Now two Hands are made, thatif one wil not fervetoholda ching, both may. Again, they are varioufly diftinguifhed, that wemay cake up greac things and little things, and bodies of what figure foever. Likewife againft the four Fingers the Thumb is placed oppofite 3 becaufe whatever we handle, either we enclofe i¢ circularly with our hand, or faften our Fingers upon it on the oppofite fides.
Moreover, from che Motion of che Will Speech hath its original, wherewith we may y : which asit is proper Coman alone; 40 isit moft proficable, and
nek thereof. oft highly neceffary to preferve rhe Societies of Man-kind ; For Speech was given us chat
the remate
Inftru- ments 0,
the voyce ° : an the mear fcame che voyce, but afford Spiric an
er immedi- Now che near areche Wezand, che Larynx, ate Infird recurrent Nerves, the Epiglottis and the Tongue.
MCBtESs
we might demand of others {uch chings as we wanted 5 and fignifie whac we had that we wece willing co impare. And as Scaliger faies, in Exercitat. 256. from Ariftotle :- Reafon is the Hand of the Underftanding , and Speech, of Reafon; and the Hand, of Speech.
For the Hands perform eohat they are commanded; the Commands obey Reafon: Rear f
fon is the force of the Intelleé. : Now the Inftruments of the Voyce and Speech, are fome remote and common, others
near and proper. The former are the Inftruments of Refpiration, che Lungs and che Cheft, and chofe paccs percaining cothefe, che Midrif and the Intercoftal Mufcles; which do nog
d Air which are neceflary to the formation thereof. the Mufcles which open and fhut che Larynx,the To which fome others are fubfervient, as che Palat and the Utula. Amonpft che moft immediate are the Larynx, and efpecially the Epiglottis, which 1s like che congue ofa pipe: Fora pipe without a congue is ufelefs, nor can the voyce be framed unle(s the paflage of che {piric or air be made natrow.
For Aic and Spirit are required as matter co frame the Voyce : Inftruments are neceflary co drive it forth, which are che Lungs and Cheft : there isneed of an Inftrument wherein 1i¢ may be fmieten, g tml ; orifice being ftraicened, and che Aur (mitten, the Voyce iscaufed. And becaufe the Cafe fo required thataman was not alwaies Co {peak, bue when he lifted, che Larynx bath many Mufcles, by which che chink of the Larynx may be widened and ftraicened as we pleafe,
and fo fundcy Voyces framed.
But becaufe the Voyce of Man was Co be articulate, co fignifie che conceptions of his Mind, :
cherefore his Tongue was framed with Mufcles to move the fame, wherewith being moved
it varioufly oppofe : : culate fpeech: tothe formation whereof the Lips doalfoferve, which do themfelves alfo
oppofe the voyce, and with cheir motion precede,accompany, or come after che motion of the Tongue, as che Nature of che Articulated Speech requires. ,
FPLC EAS
and wherein being {miccen the Air may found 5 which isthe Larynx,whofe »
3 ic felf co che voyce iffuing out of the Larynx, and fo.frames an arti-
tity it Pater
eae In L We hy did hy Trt, Hof if ter Fea Teaton, kin bith Ate all iin gy dl
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one wil WeMay
oft the enclole fa
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NAS Ue RA | - PHILOSOPHICAL —
DISCOURSES.
ran
The Inrropucrtioxn,
PQ T bath been both by me and others elfwhere at large declared; That there are two things which chiefly dravo the minds of men p from Truth, and binder the grovth of all Difciplines; viz A mm Servile kind of Credulity,and a rafh defire of Innovation. How Bp Lim much burt both of thele have done to other Difciplines, let thofe Clg, fpeakibat are skilled in them. ThatI may fheakof Natural Phi- mmveen, iofophy and Phyfick which belong to my Profeffion ; it cannot be co age denied but that much burt hath been done to both thefe, especially ed Se EE to ‘Natural Philofophy, whiles fome Men little regarding Reafor and Experience, have folely adhered to the Authority of otber “Men; otbers out. of adefire of novelty bave endeavored wholly to overthrow the foundations of ancient Difcipline. From both thee courfes I freely profes my felf to bave been alwaies averfe: For neither would I be of the number of thofe rafb Innovators, whether Paracelfians ov Chymifts, or how ever otberwife called, who endeavor wholly to banifh from the Schools the ancient Phi- lofophy, which ss come to us chiefly from the Wi ritings of Ariftotle: nor yet ould I be recko- hed amoneft them wbo are not afbamedin this Age of ours publickly to profefs, that they bad rather err witb Ariftotle and Galen, than {peak the Truth with any later Author. The Innovators aforefaid I pafs over at prefent. Touching thefelatter, I conceive Julius Gxfar scaliger bath well written in Exercit. 306. That thofe Wits are moft unhappy which ftifly maintain, Thac our Anceftors knew al things. Ido not verily envy Ariftorle thofe praifes voberewith tbe fame Scaliget every where adorns him. Let us grant that Aciftotle #% aman that hath deferved more than all mortal men befides, of all tbe parts of Humane ‘Knowledge ; ibat be is the Father and Captain of our Wifdom ; that be is the chief Ditta- tor of Learning , the Emperor of Philofopbers 3 that he is the Eagle of the Philofopbical ‘Kingdom, of Wifdom, and Literary praife ; that be is the Hercules, the Prince, the Tri- bitnal of Truth 5 that be is the god of Philofophers ; and in a word, greater than all praife, and above all Calumny: yet neither be nor any mortal Man can be made the Rule of Truth. L etit be counted a comely and a decent thing to cite the Teflimonies of Aciftotle a Of a prime Pbilofopher for his Opinion, and to produce as many of them as may be: . but if weighty reafons be not added, a mind defirous of the Truth will not be contented with thefealone. Their Courfe therefore is by no means approvable, tobo taking no care for reafons, contend only with Authorities. Yet this is a fault common enough. For if we lookinto the Writings of fome Men we fee nothing brought to prove their Matter , but tbe Authorities of Hippocrates, Aniftotle, and Galen, and oftentimes many interpretations are alleadged touching the fence of fome one place, and all thofe rejethed, and at laft another
Ogre
t|. fubftituted, perbaps no better than the former, and fo in difputing thereabouts pro andcon,
fo many Pages are taken up, that be muft have abundance of leifure tbat mould read them
all. And which is aridiculous thing, the contention is not Somuch about the mind of the D Anibyrs
/
Tue INTRODUCTION.
Author {peaking in bis own Language, a tbe Interpretation of a barbarous and faulty tranflation;which is obtruded forthe mind of the Author 3. and fo they play at Blind-mans
Buff. é
ons given out every wbere for Ariftotelean, which areno where extant in Arittotle, being she Inventions of Scbool-- men, wbofe cuftom bath been to delight thenifelves in difputing at things pro and con.
Which thing, as Lfaid, doth not a little hirider the progref of al difciplne; vebiles both our time is lavifbly veafted,and confumed without profit, of which we ought to be {paring Stevcards, fince life is foort and Art # long 5 and we wander from the way of finding the truth. For there are tvo Principles only of finding out all truth, and Touch-ftones of all opinions, Reafon and Experience. ‘He that follows thefetro doth not eafily err: but they wbo neglecting thejeé do fly to that external Argument, viz. Authority, and like Slaves fiwear to the {ayings of one man, and of a Man make a kind of God, who cannot be deceived ; they eajily flipinto {undry Grrors. “Hence (to foeaknotbing of Phyfick or o~ ther parts of Philofpby, but to keep me to natural Philofopby, for wbofe fake I fpeak alt this _). amongft the Ex pounders of Ariftorle ( whom alltbe Philofopbers wel nigh of all Nations for fome ages laft paft bave believed fo to bave perfetted this part of Philofophy, that there needs no furtber labor but to underftand bis writings ) fo many diffen- tions and fo many indiffoluble objettions, to and fro, bave arifen, wbich info many ages of years bave not been ended, but that dayly they bave divided into many {elis, while difpusing upon the (uppofitions of feveral fetts, one man will maintain one way, another man anotber 5 this man being for Averrhoes, afecond for Thomas Aquinas, a third for Sco:us,a fourth for anothers that you cannot tel whom to give creditto. And that is true of Euripides, Oue man fees not all chings. And no man bath ever been found, that bath not erred and miftaken, or as Galen bath it: Icis hard for him chat is aMan nor co offend in many things, viZ. being quite ignorant of feme, judging amifs of others, and negligencly feccing down other things in writing. And therefore when free and excellent wits, and prudent “Men bad obferved, that the Autborities of the Ancients bad bitberto more bindered than furibered the Advancement of Learning ; and faw that tberebya Bridle was caft upon the Underftanding of Man, and upon many excellent wits; they en= deavored to caft off this yoke of Bondage, and to feekthe knovoledg of things from the things themfelvese
Yet they themfelves alfo wha have not followed only Authorities but weighed the Things tbemfelves bave not al bappily touched the white of Truth. For seeing, as bath been faid, Reafon.and Experience ws the Rule of Truth in matters of Nature . Experience muft of neceffity precede, and when a thing ws fo found out,Reafon ws to prove the {ame : voberin ne~ werthele(s many offend, for feeing many neglett Experience, and rely only upon Reajons give too much credit to their {peculations, they muft of neceffity be very often decerved. Of robich-thing we bave every wbere remarkable Documents 5, fome of old trufting to certain fleight reafons denied there were Antipodes; among{t wbom was Lactancius,who largely in- weighs again{t thofe Philofophers robo beld there were Antipodes,in Divin. Inftitut. Lib.3. cap.24. counts thofe menfools wobo beleeved there were fuch Antipodes who bung by their Legs, and rebofe Feet were bigher than tbeir Heads.and cals it folly ¢* vanity to bold there more Men in the world who went vith their Feet juft again{t ours. And Auguftine de Civi- rate Der Lib.16.Cap.9. counts it fabulous to beleeve,that there were men on the other fide of she Barth,vobo went vith their Peet againft ours.Yea and Avenctinus relatesstbat there was
oneV iziltus a learned Man,who could ot avoid the thunder-bolt of Excommunication,for
bolding that ‘Men lived about the Globe of the Earth and went with their Feet one againft another. ‘For Pope Zachary writ to Boniface, to drive Vigilius from the Church as an Heretich; andto deprive bim of bis Prieftbood, unlef be would abandon bis perverfe Doitrine. Sos in the foregoing ages fome endeavored by fleight reafons to perfocade thatthe torrid Zone was not inhabited; both which Experience and late Navigattons have taught to be falfe. So fomeidle Monks and others of the laft ages preceding, taught many things, trufiing to their fpeculations, concerning the Body of Man, which ‘Expert ence and Anatomy do fhevo to be falfe. Jacobus Zibarella a moft learned Interpreter of Auttotle acknowledged this Error, who in Lib. 2. de propofic, neceff. cap. 17. thus ct
hig’
mich concel in thd may ) aifona ibere! Eto natu, Philo Couiite Quel fed ina
yt
104 Hp ons
few fory
or of dn
ies of
iB etl, J ne (4
Truth, Hot On| Plator the Ay Woe
BS t00ms(
nore Atta, a
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nda C
| Jauly nay
7 by bin | Dain, anothey Obits
’ being i]
Hing al ! i
ep both | Daring ing thy | es of rt: bute nd li Iniot be
h Of . bah all ald Lfophy, dif which 0 nan) ¥ Wi one unas, And found, lan not sy and vcelend fi bitherto ered bey ene thangs
ee
Things ¥
A | eh dy Te | a | fonss0° | od, OFF certatn )
gy Libiti | py sheer | id there. deCict- fide | ere mn Fy
UCTION,
RRR nerertetet oa ee eS CR A A
Tue INTROD
sr
Allthefe chings are focrue, chat all men ought co kaow chem by Inf{pection of the things rhemfelves, ifinthefedaies we had Paoilofophers, who Pailolophiled by fearching dilt= gently intoche Natures of things 3 and did not onlyaddict themfelves co the words: of Ari= fiotle, and chofe many times mifunderftood, to which chey are Wont Co accommodate the things chemfelves 5 féeking nothing elfe bur what Ariftotle farch, and taking their Argu- ments for the knowledg andproof of all chings, only from his words, ‘The ‘Premifes con- fidered, not out of any defire to inveigh again{t and carp at Atif otle ( whoin I reverence as much as any man can.) or any other Perfons, but on! y out of defire to find out the Truth, 1 began more diligently to examin certain things referring to fome.. Controverted Heads of natural Philofopby. or although fomebat above thirty yeers ago, f colletted a certain Epitomy of natural Philofophy, and afterwards publifhed the fame: yet the rea- ding of other Authors and efpecially of Phyfitians ( whobave bandled natural Philofophy more diligently than other men, and are therefore called Phyfitians, that is to {ay, Na- turalifts ) tbe Confideration of naturaltbings,— and exercife of chymical Operations, and ina word, Experience bath taught me many things 3 fo that toujetbe words of the Co- mick Poet, Such chings as I thought Iknew,] am ignoranc of, and fuch things as Thad anhigh conceit of, Experience reaches me co reject, I conceive indeed, that tbe moft things Ii wrote in that {inal Epitomy are agreeable to Natures but yet I {uppofe there are fome things which may be more rightly, or cleerly expreffed. Whereof, 1 think1 am not to be blamed for admo- nifbine my Reader 3 fince very many moft learned men bave done tbe fame be fore me, which therefore I thought fit briefly to comprize and goyn as an auxiliary Appendix io the forefaid Epitomy, and thofe things efpecially, pobicb concern the Principles and Foundations of natural Philofopby, not.only general, but {pectal alfo. F or the chief caufe why natural ‘Philofophy is {o little improved, I conceive to be, that in thef ormer Ages ibofe rebo ac- counted themfelves the moft acute, confumed the greateft part of thetr life in thofe general Questions, concerning the firft Matter, Form, Privation, ‘Motion ;and fach like, and wa- fled thetime in repeating thofe Difputations over and over again, after a moft tedious manner 3 but things particular or the forts of natural things ( out of the Obfervation wher- of they ought nevertbeleB to bave conftituted their, principles) thay never medled withall to any purpofe. And benceit came to pafs that fo many Wainloads of Commentaries arofe upon Aciftatle’s books of general natural Philofophy, filled for the moft part with Quefli- ons raiber Metapbyfical than Natural, and many times with vain fpeculations. ‘But few vere found that would read or Gomment upon Ariftorle’s books of Meteors, of the Hi- fiory of living things, of the Parts of living things, of the Generation of living things, or of Plants; {carce fo many in number, As Gates of Thebes, or Heads of fruitful Wile. And altbough L know, that by thefe my endeavors I fhal lay my feif open to the Calums nies of many, and that I fhal be counted an Innovaior and.an Inventer of Paradoxes: yet I bave not thought fit therefore to forfake the fludy of truth. For Aciftotle wel faies in 1. Ethicorumcap, 4, Iisa good ching, yea and our Duty, for. maintainance of Teuth, co change and abolifh our former Opinions and Tenets.. Which things he taughe not only by word and writiug, but by Deed and Attion. or although Atiftotle beard Plato teach twenty yeers together 5 yet be {uffered not bimfelf to be brought into bondage by the Authority of bis Mafter but be freely enqutred into the Tenets of bim and al other Phi- lofopbers before bimy oppofed them at pleafure and rejected them, fubftituting in theic rooms {uch thingsas betbought moft probable. Ard thereforewe that follow, do ow no more Reverence to Ariftotle than be did to bis Predeceffors ; but we ought fo to follow Ariftosle, as that we donot love bim better thantbe Truth. Galen boats of bimfelf that. bevoas alvcaies of afree {pirity and preferred Truth before the Dottrine of Hippocrates, Placo, Ariftotle, and ibe wits of other Men. _Andare we all born Servants and Slaves to other Mens opinions 2? °Tis excellently {poke by Seneca: They have done many things who are gone before us, butchey have nordone all. There cremains yec much work behind, and much wilremain; nor fha] any man borna thoufard Ages fince want oceafion to add fomwhat.. And.above all things this {hall be my endeavor, that all my Difcourfes of Na- tural Philofopby may tend to the honor and Glory of tbe moft good and great God. Con- cerning whom I am admonifhbed by St. Paul, Rom. 2. verfe 20. His invilible things are feen by the Creation of che World, being underftood by the chings which are made, viz. his E- cernal Power and Godhead, cotheend they might be without excufe. And Mercurius Trifmegiftus : Man ismadea Spectator of the works of God, and he hath wondred ac them and acknowledged the Creator, And againin bis Book de Piecate & Philofophia; there / D 2 cag
ely
a i ns chiefly moft of al che Heathen Philofophers are deficient or very barren, and no mention ac
"416 Natural-P hilofophical Difcourfes. BookI:
can beno more true Godlinefs shan co Underftand the things chat are, and glorifie the Crea= tor for them: and prefently after ; Be Godly O Son; he chat is Godly isa Philofopher in che higheft degree. For icis impoflible co be eminently Godly without Philofgphy. Buc he chat learns what things there ace in the World, how difpofed and by whom, and for whofe fake, he wil give thanks coche Work-Mafter as to a good Father, cender Nurfe, and faithful Steward ; and he chat gives chanksis Godly. Andhethat is Godly wil know wherethe Truch is, and what itis; and che more he knows che more Godly he wilbe; viz. With fuch a kind of Godlinefs as may be attained from the Principles of Natural Philofopby, Theoretical and Prattical. Tor whacanchoofe but be Godly who truly difcerns the ime menfe Omnipotency, Goodnefs, and Wifdom of God? Forbes (as Auftinfaies) mitb- out place, andinevery place; invifible, and bebolding all things immutable and cban- ging all things ; alwaies working, and evermore quiet 3 be fills all things and is not {but up; minds all things, ands not troubled 5 i great without quantity, and therefore infi- nite; good without quality, and tberefore good in the bigheft degree.
BLRESLEROLLELEE SELLE LL LLEPLEL LER SSH: SHE G4 44Gb OH GA® One Ox Ore O22 COAG: OFZOGZAOAOZOZO? GOLEES PEEECESCSELESSES SES ECEEESESES EEL SE: CEOEESEREET
THE
FIRST DISCOURSE | Of the Principles of NCatural Things.
a $$
Chap. 1. That it ws neceffary for a Natural Philofopher to know the (reation of the VVorld.
SR: LESS ESS E chat would creat of Natural Things muft make ic his chiefeft care SE Ft-FHF4SS to handle the Principles of Nature ; the Doctrine whereof being not Hee Oe @& rightly laid down, al chings builc thereupon muft needs fal to ground.
he
Two man- ee H ee Now two kinds of Principles of Natural things muft neceffarily be i) de
confidered and underftood, viz. Thofe of their Original and firft
Principles 8 Pconcirx L% Bo : 63 5 . L of Matral OTN OL ee Creation, and thofe of cheir duration orconsinuance, The firft kind
bSPGED? He Of Principles mult by any means be diligently confidered, and he chat SESES:PHHHH enquuesinco che firf Principles mutt neceffarily enquire into God
The Na- himfelf. For he is the Firft of all, and the Principle of al othex Prin- tural Phi- ciples, having created al chings Natural, and preferving shem when created; fo that they re-
tain to this very day chat Effence which he gave chem at cheir firft Creation. © And herein
al (or but ontheby) of God the firft Author of Nature; and they fo defcribe che whol
Principle. Courfe of Nature asif al were performed without a firft Caufe, only by che action of fecond Caules, and indeed contrary Principles. Socrates raifed his mind a lictle higher, when a.
litcle before his deach, as Plato relates in his Phedo, having heard out of a ceccain Book of Anaxagoras, that chere was a cercain Mind which difpofes and rules al chings, and is the Caufe of all; he faid he was much delighted with this Caufe; adding moreover, thac chofe men exceedingly erred who refted in che fecond Caufes and neglected che ficft, And he cals the Mind, or God, the Canfe indeed; as without which che other Caufes cermed fecond Caules, are no Caufes.
ihe fecond As to what concerns chefe fecond Caufes, or the Continuation and Confervation of things
created 5 fince {ome Natural Things keep their Effence entire, fuch as chey were created at
che beginning of che World without any mutation 3- but other things are preferved only in
. their a
:
Bm tod
Bed Gor
1B lnay
T Unt
al tha Opinic Anu be Opinio World filed gine trv mat the( Wo onp beri
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of At |
the W ober 4 they um
World cettain¢
and ifth lnhing
Arnot line Kf Totty
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mn
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eff cate
As to the firft kind of Principle, finceal things Casal in their Wite grant) are governed The wortd by the Providence of God alone; they muft alfo of neceflicy depend on him as their effici- Gas by
ent 5 and feeing before any Natural things were made, therecould be nothing but che moft good and gteat God, we muft needs hold that he is the firft Auchor of all Natural chings ; who, when there was nothing befides himfelf, and there was no matcer tor him to work upon, by his Infinice Goodnefs, Wifdom, and Power, he commanded thofe things char wece not, tobemade. Which thing alfo the more found Philofophers granted after cheic manner, al- though they did noccleerly enough explain che matter it felf. Not to fpeak of others, Plato truly approved of the Original of the World, although be with-held bis affenc ftom fome chings concerning the fame. For he conftantly affirms, Phat the World did not praceed from Nature, nor from Fortune, nor was made by Hap~hazard, bu chat tt flowed from che Wil of God, not bound by any neceflicy. Buc whether from Eternity acertain Magcer did pro- ceed from God, and wasal at once formed into this variety of things, or being at ficft un- formed, after an infinice tract of Time, he did adorn it with fo many F orms, or, which isthe only thing that remains, he performed both in Time,he neither faies nor denies, and reafons in fuch a manner of the Original of the World, chat which way foever youturn and wind al chat Difpuration which he makes thereof in his Tamaeus, i¢ wil teem co favor al thefe Opinions, Which alfo may be faid of the Opinions of other Philofophers before Plato. And hence it cameto pafs chat che Philofophers which came after Plato were of fundry Opinions hereabout. Ariftotle truly, chough he acknowledg God to be the Maker of che World, when in the 2. de Generat, @ Corrupt. cap. 10. text. 19 he writes; God bath
filled the Univerfe : and in the 30. Section of his Problems, the 5. Problem ; God bath
given us two Inftruments in our felves, by belp of rohich we might make ufe of external In- firuments : yet he endeavors confidently and openly by divers Reafons to aeny, That God made the World new and in time ; and to overchrow the Opinions of the Ancients touching the Original ofthe World. And cherefore though he acknowledg God the Author of the World, yet herein learned men conceive he contradicts him(elf, fince Eternity is a durati- on proper to God alone, nor can a Creatureé be co-ecernal with che Creator ; not can there berwo Lofinices, nor wil tight Reafon allow us co-make the World equal co God. And hence a ptievous controverfie hath been raifed amoneft che Peripateticks concerning che mind of Ariffotle in this point, nor have they as yee wel decided che Controverfie. Forthere are two things principally which ai Philofophers in a manner cannot underftand, viz. How the World could be made of nothing, and how it couldbe made in time; for when they faw other Artificers make their Works by mixing fome things, and caking away other chings; chey imagined chat God alfo had chus made the World. And cherefore chough they gran= red God to be the Author of che Worlds yet they held chere were before the Original of che World certain bodies, either floating up and down in che immenfe Space, or lying hid in a
Bis
certain confuifed Chaos and Medley. But they were both ignorant who made thole bodies: The world and if they grant God co be infinire, they might believe he could produce fomching even of
nothing; efpecially fince chere was nothing before any matter imaginable, but he: Another ching which offends them is, That they think it abfurd that God fhould be fo longa time idle before the Worlds Creation, and at laft fet himfelf upon a new work.
nothing
tke World
But was madeé
fince in Ecernity there is neither fore nor after, it could not be made before it was made, une i time:
lefs it fhould be made from Eternity. Buttobe made, and cobe made from Exernity imply a conttadiction. And if you ask why the World was made five choufand years ago, and not twenty thoufand years ago? I askagain, Suppofing i¢ was created twenty thoufand years 3g0, why notan hundred thoufand years ago? andifan hundred thoufand years ago, why not an hundred thoufand choufand years, and fo ftil forwards, unlefsit had been made from Eternity, which cannot be? For Eternity isa point. wherein there is no going before or co- ming after. Burthe Philofophers could not by the reafons meerly of Nature and their own
underftandings come to know the power of che moft good and great God, who acts above rhe powers of Nature.
But we may know thefe chings very wel out of the holy Sctiprures, che she #/ ufe whereof is by the goodnefs of God afforded unto us ; and therefore thofe thingsin which 9 the bely the Philofophers are defective muft be fupplied from chem. For though che holy Scrip- *
Griptures
wag : . 3 : “©. im matwral tures are noc written tointerpret che things of Nature: yet inafmuch as chofe chings which p
are written by Mofes touching che Creation of the World, were dictated by Infpication of the holy Ghoft ; wemuft needs think chat al chofe things which we read in che Hiftory of
the
Philofophy
Sy
i PDE GRRE EEE, =
yr
~‘NaturalPhilofophical Difcourfes.
————
rR
che Creation are moft crue: and that it is impious to fuppofe any ching chere faid cof{werve
“an hairs breadth from che Truth. And fuppofe (which Ido not now difpure) chac every
where in holy Scripture we meet wich fome things which ate {poke according to the Opinion of Men, and eicher Tropically or otherwife Figuratively according to the Capacity of the commion people: yet thac cannot any waies be faid of the Creation of the World, becaufe God would have that made known to Men only as it ts comprehended in this Writing of Mofes, even tothe end of the World. Andalthough the primary {cope of the boly Scrip- cure is to propound the means to eternal Salvation : yet che Hiftory of the Creation of the World is not tobe excluded from chofe means, as che Apoftle teaches in the Romans
chap. 1. verfe 20. feeing wichal there are therein fuch Revelations of Natural chings, as te which no fharpnefs of Humane Wir could ever be able co actain. An Example whereof the Creation of che World, and Ariffotle himflelt, do afford. For lecus fuppofe as Filius Cefar Scaliger conceits, that Nature hath in Ariftotle made oftentation of ache Wit Hu- mane Kiodis capable of 3 yet he could never atcain co know the Creation of the World, as che moft learned Peripatecicks confefs, And cberefore to depart from the evident fence of Scripcure and to affent Co Pagans, is neicher Lawful nor Godly. And although it be indif- feren: asco Eternal Life, what Opinion any Man Holdsin che chings of Nature, and in this darknefs of the minds of mortal men it can be no prejudice to a mans attainment of Eternal Life, if our of weaknefs of Underftaniding he err in chis point: yet if any man does witting- ly contuadict the holy Scrip:ures, and efteems the Authority ofan Heathen more chan the holy Writ, conceive chat queftionlefs be fins very prievoufly. Truly Galen cannot (ner ough: he by any Chriftian Philofopher or Phyfitian) be excufed who in his fecond Book of the difference ot Pulfes, chap./4. carps at che School of Mofes andof Chrift, as delivering Laws not founded upon any Demonftratios. And in his Book 11. de ufu partium, where he di{putes of che Hairs of che Eye-brows, he derides Mofes, as if Ged che Creacor hed com- manded thefe Hairs alonetokeep alwaies an even fize, and that they as fearing the power of che prefcriber, or reverencing God himfelf chat gave them chat command, or being per- fwaded thacit was beft todo chus, they did as they were commanded. reprehends Mojfes for {uppofing thac God could make all things, although he would make ai Horfe or an Ox of afhes 5 and he holds and derermines that God himtelf never under- cakes any thing which Nacure cannot effect, and affirms chat che Hairs of che Eyelids would not have been fuch as chey are ifthey had {prung out of the foftskin, though God fhould have willed and commanded the famea choufand times. Welltherefore did chat fame fa- mous Philofopher and Phyfitian Francifcus Vallefivs, whoin the Proeme of his Book de facra Philofopbia, 38 not afhamed ingenuoufly coconte’s, That when he was a yong man he wrote Matters Philofophical (vize Whenhe commented upon the Payficks of Arifto~ tle) according to Opinion (that is the Mind of Ariftotle and his Incerprecers) but chache weates chefe chings according to the Truth, chat is to fay, agreeable to the Hiftory of che Creation in holy Scripture, feeing before he could have no certainty concerning the Princi- ples of Natural chings before he knew them by reading the holy Scriprure, to she reading whereof he had confecrated his old Age. AndI have been long of the mind, That he who not knowing, or neglecting the Creation of the World, thal undercake a Difpute of the things of Nature, he fhalecr in many chings; yea, and that many upon thae occafion have
fallen inco moft grievous Errors.
Things 0 Now Mofes bath defcribed the Hiftory of che Creation in the ficft Chapter of Genefiss
I count not woh che while; fince
be - ; Z ‘
a, Baas , the Incerpretation whereofto fet down in chis place,
explication Chere are Many large Commentaries €xtant chereupon, and amongft the reft chat of Pran~ Only I thal advife you of
of the Hi- cifcus Vallefivs, which chough 1t be fhore is none of che wortt.
ere the onething; That chere are man Wor
y who affix a wrong Interpretation upon the Text of Mojes, whiles they endeavor ro expound Mofers not by Mofer, but from the Writings of Heathen, an unhappy and intolerable defign. For it is certain amongft al Chriftians, delivered in the holy Scriptures are true, and thofe delivered by Mofes (being plainly Hifto- rical) are co be underftood according to the proper and genuine tente of che words, as chey are commonly underftood in the Holy Scriptures’; and not to be explained according to pre-conceived Opinions fucked in by reading Hearhenifh Authors: nor 1s che hely Sctip= cure to be wrefted tofuch Opinions. And therefore Auguftine gives a good watning th the beginning of his fecond Book upon Genefis, that we take heed left we coutend, nog for the fence of the holy Scriprure, buc for our own Opinion, fochat we would make that co be the Opinion of che Scripture which is our Opinion whereas we fhould rather be willing to epee b2r cnr Opinion which is found to be she fence ofche Sctiprure. The Hiftory (cmuy 2 oO
And afcerwards he.
thar al chings _
they ¢ netsoi wloit World Natura called t rather | Coin
|
pect thing othe thod | tolean us that
B the Wo
to this penerget
0
B Viduals BD lacer pcg Ma
ase tied, 21 ery
vi Lwerye “Nery Pinion Of the eaule | ing of | Sttps | of the | a | ) A 9 ef Juhug I Hus td, ay ‘DCE of ‘tndif In this ternal Itigg> ban the (ioe F ockof F vere where ff 1 COR)» lower D Uke
Oy } ire he ; Cs Ne
dmake | under | would | fhould
me fae f 00k de | pman fi Ayiflo chache of the
Princ reading he who. of the yn bane
5 {ince prane f youl of | ‘Moles, eae, Jeng |
Hiltoe
| | ene | | | . |
weeny
Chap. re Whether the Principles of Natural things are counrary,
of che Creation is not repugnanccto Nature, bue it ismany times oppofite toche falfe Con=
Aig
ceptions:which Men have of Nature; concerning which the {athe Augu/tine inhisfeventh -
Epiftleco Marcellus thus writes: If ateafon be givencontrary to che Authority of che holy Scriptures, be i¢ never foacute, yet does i¢ deceive by an appearance or fimilitude of Truth. For ic cannot be true. Again, if a man does oppofe the Authority (as ic were) of the holy Scriptucés againft moft manifeft ahd certain Reafon, hethat does fo underftands not bim- felf, and he does noc object the fence of thofe Scriptures which be cannot dive into, but his own fence againft the Truth 5 nor does he oppofe what is m them,but what he finds in him= {elf in cheir ftead as ic were. Andcherefore alchough it feems hard to many to abandon {ome Hypothefes of Natural Philofophers, becaufechey agree not with the Hiftory of the Creation of the World: yetis ic altogether neceffary fo todo, feeing there are fome things in Ariftotle contrary fo the Hiftery of the Creation of the World. For as Benediftus ‘Pererius (an excellent Aruftotelean ) bach ingenucufly written, de Com. Rerum Nat. princip. Lib. 5 cap..7. nothing can be found ouc or imagined which is more contrary to the Dotrine of Ariffotle, and which does more vehemently break al his Joynts and Nerves, than the Creation of che World. Anda litcle before; Whenche Peripatecicks perceived that a Creation being allowed, moft grievous inconventences would follow againft their matcer, they could by no means be induced to grant che fame. And he who wil examine fome Tes nets of Ariftotle fhal eafily perceive that Pererivs was noc miftaken when he fo thought and wrote. Atidhefhalfeeche fame (not to {peak now of the Eternity ef Motion, and of the World) . who wil but confider the Doétrine of Ariftotle concerning che Principles of things Natural. But itisnot my purpofe co produce al the Tenets of 4riftotle which may be called into queftion, nor is it my defign to fubvert che Nacural Philofophy of Ariffotle, but rather co fhew which way the fame may be perfected. And therefore. I fhal only hint afew things concerning the fame.
Chap. 2. Whether the Principles of Natural things are contrary.
Ae in che ficft of his Phyficks, chap. 6. prefuppofes this as a thing granted by all Men, That the Principles of Natura] things oughe tobecontraries. Now he was pet{waded ro Hold this Opinion, either becaufe he beleeved that the generation of al Nacural things was performed by che action of Contraries, and that when one contrary overcomes a- nother, chis ching perifhes, and another is generated ; or becaufe he would infift in that Me- thed by him pointed out in Lib. 1. Pbhyficor.. and proceed from things moft known to us, co fearch out che Natures of things. Buc fome Expofitors of Ariftotle bave long fince tald us that this propoficion is not univerfal, nor bach place in al Phyfical things. For fince the World hath ewoforts of Parcs, fome chat have remained incorruptible and unchangable tothis very day, viz. The Heaven and the Scars; fome corruptible, whofe Individuals are generated and cotrupted, yer che kind is preferved by a continual {ucceffion of che faid Indi- viduals 5 it eafily appears, how thofé principles belong co the Heaven and Stars. As for
Whether the- Prin- ciples are Contrary 2?
the End
Matter, i¢ belongs indeed to the Heaven, but nos by a definite contrariety, but only affor- and wfe of
ding Magniude. For (which Ariftotle wil not deny) the end of matter istobe che Recep- cacle of Forms, both fubftantial and accidental; and cherefore in2. Phyf- cap. 8. text. 81. he cerms the Form the End of the Matcers andche fame Matter gives corpulency andan in- determinace magnitude to things, and hach an aptitude co receive Fofms, anda determinate figuce, and of it felf is no waies che Caufe of Generation andcorruption, but receives chofe effects from fome Agent, or as Scaliger writes in Gxercitat. 61. Seft, 1. Matter was not given primarily and of it felf, for to caufe a tranfmutation to generation 3 fo that where ever 1t , there alfo Generation fhould be; but to be the fubjett of the form of Corporiety in a fubffance, and to receive Quantity and Figure : Quantity in regard of change of place 5 Figure, because every body muft and ought to be finite. And a lictlé after, For thefe Cafes Matter (by a primary Councel of God) was created; but fecondarily, and as toa lefsnoble end, for Generation. And therefore although Matter belongs coal Natural things 5 yet, chat the Principles of Nacural things fhould becontrary does noc belongto al; fincein the Heavens and Scars (according co che Opinion of Ariffotle himfelf ) there is no Genera- tion, and nocontrariety, which might beche caufe of Generation and Corruption, And
therefore Principles with adefinite and determinate Contrariety are not the moft general,
but do belong only to bodies fubject co Generation and Gorruption. Moreover,
Matter.
ns sts wag hha ORE Me MS
=
Sa =—_— “s a ———————— = sien SS ae a i - ———— z ", — ~ _ > on Se mete —o : a eapaense rea MEE
ince SE
SSS oe
SS a
-- Sea
the F ovm ihe princi
pal Caufe of Gene- YALIONs.
Natural=Philofophical Difcourfes. Book 8.
ee 3 eee
Moreover, they do nor belong co al corruptible and mutable things neither, but co fuch alone as. are made by the action of contraries, andnot to fuch as are made of feed. And couching this very Contrariety of Principles, and concerning chem how chey are contrary, che Peripatericks themfelves are at great variance 3 of which fee cher Commentaries. How- beir, the moft of chem donot place atrue Contrariety in che firft Principles, buc (uch an oppofition as is becween che Habit and Privation, as Zabarella wiites in his firft Book de materia prima, cap.2. and thus of an Egg which is no Chick, a Chick; and of Wood which is no Statue, a Statue; and of Potters Clay a Pot chey fay is made, and that Generation is a paffage fcom a Privative to a Pofitive Effence. |
Buc in good deed, thus going to work they have not fufficiently explained the Doctrine of the Generation of things, nor have chey fufficiently laid down the Caufes of Generation. For in the firft place thofe examples which they bring of Artificial chings, as when a ftool or ftatue is made of Wood, a Pot of Potters Clay, a Globe of Wax, and {uch like, are all to be rejected: feeing chey arenot produced by operation Natural, but are the works of Arte Moreover, alchough we fhould admic a Concrariety in things Natural, in regard of their forms, by which many actions and Sympathies and Antipathies arecaufed, as Water is contrary to Fire, and Plancsare killed by the Cold; yet from that very Contrariety a Caufe of che Generation of al things cannot be rendred, nor is chat Generation which is pri- marily intended, accomplifhed by che Action of Contraries; and therefore it cannot be granted chaccontrary Principles muft be confticuced for every Generation. For that a Sheep produces a Sheep, a Plum produces a Plum, does not proceed from the Action of Concraries.
And therefore although the Expofitors of Ariftotle having canvafled the matter to and fro concerning the Contrariety of Principles, do at Jaft conclude, That one Contrary is not made of anocher, as of thecerm from whence, butcthat one Contrary is made after another ; asforexample, Cold after Hor; yetthaccerm infersnocaufalicy, and affords nothing to the production of the ching, and therefore cannot be called a contrary Principle.
Chap. 3. Of the Form.
Nd therefore befides the Matter, our great Care muft be to find out a Principle which “Sis che efficient Caufe and principal Agent in che Generation of al chings. Verily (chat
I may nor feem injurious to Ariftotle_) I muft needs confefs, thac hein Lib. 4. de Ort. &' Interit. cap. 9. text. 53. &'c. as alfoin che end of the 4.of Meteors, reprehends che Anci- ents, becaufe chey did ceach the Generation of things co be caufed by the firft Qualities, too inftrumentally, omitring che Caufe caken from the Form, and doing juftas if a man fhould attribute to che Saw, Haccher,and fuch like Inftruments,the things made by them. But I could wifh. chat inthe beginning of his Phyficks he had made larger mention of that Caufe, or at leaft that his Expoficors had from other places of his Works explained what Ariftotle caught in his Acroamacicks concerning the Principles of Natural things. For fo-doubclefs they would have enquired thereinto, and would noc have been fo content with che aétion of contrary Principles, and caughe that the Generations of things were fo inftrumentally per- formed by chem. Yea,andtc were co be wifhed thar Ariftotle himfelf had been more folli- citous about that Gaufe, or had more largely explained che fame, and not‘excended too far che action of che firft Qualities. Acrhe end indeed of the 4. of his Meteors he plainly laies open his mind where he actributes che Generation of fimilar parts in Animals to the aétion of che firft Qualities, but che Generation of che diflimilar parts alone he ateributes toa fu- perior Agenc, while he chus writes : Such parts happen to be made by Heat and Cold and
cheir motions; being compacted by the power of Heat and Cold. Now Imeanchofe parts.
which are fimilar, as Flefh, Bones, Hats, Nerves, and al chatare liketothefe. For they are al diftinguifhed by chofe differences which we mentioned before, viz. Tenfion, Draw- ing, Comminution, Hardnefs, Softnefs, and othersofcthefamekind, For {uch parts I fay are made by heat and cold and mixt motions. But no man can imagine chac che diflimilar parts, as che Head, or Hand, or Foot, are conftituced of chem: butas the motion of Cold and Heat isthe Caufe why Brafs or Silver acemade, but not of che making of a Saw, Glafs- botcle, or Box 5 buc of chefe Arc, ofthe other Nature, or fome other Caufe: and fo ic will be chought to be the caufe chat chofe chings are made. But whecher this Dofttrine of Ari-
fiotle be perfectly curranr, I leave coche Readerto judg. Galen (truly) andother Phyfie |
cians,
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thenty fever calent' Me mon found, eich my
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aly les eattion roalue old and fe pats or tty Draws
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but in another. But.ibemotion of. Nature is init felf, proceeding from another Nature, | E
Se
Of the Form.
sureerienene teen eenenaneaie ee ee
SAAR a De tn EET Et Nn
1.3.9 AY
rians alccabe nor only che Formation of the diflimilar partstathe Souls bur alfochey arcri-
bey attrie buce thereco a blood: making, flefh-making, bone-making, nerve- making Parity : and doubclefs chey are cherein in che right. And who can beleeve that (sald, Silver, Tron, are generated principally and folely by Heat and Gold; and that the eiliciency of the Form js noradded, Moreover,’ nether hath he fufficiently declared what chat {pecitick caufle is in the Generation of things, but neglecting the fame he often runs to the Univer(al Caute. For in his de Generat. & Corrup. cap. 10. and the following Chaprers, he makes ‘go
> ® Manz SDS,
mention thereof, but afcer he hath rejected the Opinions of the Ancients, and would, pro- 4 keep ig gS Q \ Guce his own t
‘>
he ties tothe Motion of che Heaven; and after he hath ra ughs char the Moti=
en is perpetual, thence he concludes by way of Confequence, That rather thae ould be the Caufe of that which isnor, chan that whichis not the Caufe of cthae bihacchae which alwaies is, fhould make and produce: thar which is not and ig tat che beginning of the World, neither did the motion. of Heaven make 10w being only an univerfa} Caule does ic produce che forts of things, *a¢ion gave to rhings their Forms, by which the Order of Generation d3 and thefe Formsare juftly held tobe the Agent Principle
va Bi2E i
re a ~
Walch §$°3 ke RS 3
ceenerated
& >] =e ct
nral things depends upon the multiplication and propagation of
Faculty which by the Almighty power of God was putintochem ac Sod laid Ge: Let ibe Earth bring forth Gray. the Werk 300 1410, Gen.1.11. Let the arip ring jorto Grafs, tbe Herb
eal >
f vutii-tree yielding Fruit after bis kind,
che rt ; ylelding feed, and the onthe Barth: anditwasfo. And the Earth brought forth Grafs, and the Herb yieldin
afi ARIA tr Cat Sek Oalpon, vi
whofe feed in it felf upe
feed after his kind, and the Tree yielding Fruit, And in-verfe 22. be faid coche Fithes and Birds; tersinthe Seas, and tet Fovl multiply in the Earth. And God made ihe ‘Beaft of tbe Tarth after bis kind, and every thing that creepeti onthe Barth after biskind: and Goa fav thatit was good.) And to Man-kind be faid, verfe 28. ‘Encreafe and multiply, and fill the Earth, Alioinverfe 29; Bebold I have given you.every Herb bearing feed, wobich is uponthe face of alltbe Earth, and every Tree in which is the fruit of a Tree yielding feed, Bur as tothe manner of Generation; The generation of Plants and Animals does fufficient- ly declare, thar their Generation is not caufed by the attion of contraries one upon another, buc by che communication of Souls, or by Seed which pexfects che Fabrick of its own body, hot primarily by che ation of contraries, but by atcracticn of things friendly and of kin,and the expulfion of things having Enmity. For, thae the body of tome Plane or Animal ig made, does not come to pafs by the only concourfe and fighting of the Elements. For ex~ cept, as 7. Cefar Scaliger, mw Exercit. 307. Sett.20. rightly teaches, Thole four. Ele- iments Dave a Governor, they will both tofs and be toffed rafbly without manner or mea= fure. For what is that which mixes jufifomuch Earth, and fo much of the other Ele- ments © But there ougbtto beinevery motion one fi rft mover. For they cannot move theme felves to the Prodsttion of any work; but in Com pounds they avemoved by the more ex - cellent Form to Generation, and in imperfett mixt Bodies by an external Principle the are moved toa mutual connexion. For inttance, when che Seeds of Plants are caft into the ground, phe Elemencs do nor then beginco fight char they may.make che Body of a Plant, buc €ach particular feed draws out of che Earth fuch nouriihment as is to.its own Nature agree- able, {ome char which is harfh, otbers that which is bitter, {weer, falc, as Hippocrates i
writes in his Book de Natura Humana: whence the whol Planc.is formed, nourifhed,
if x ee key whofe feed was init felf, after its kind.
and attains co ss prowch,
‘Encreafe and multiply, and fillibe Wa -
The érft
nd Criginal otfe themfelves do:hold, have a power to mulci ply chemfelves ; and % Forms.
Yea, and even. Ariftotle bimfelf when he treats of Generation, cannot reft in che firft The firft
Qualities, buc is compelled co ad an higher Agent, viz; Tbe Soul, eve
en in the Generation S#4Uties
of che fimilar parts, whiles in 2. de Generat. Animal. cap. 1» he writes: Even as we do “Whpstoded nob fay that an Hatchet or otber laftrument is made bythe fire alone: So neither the F OUR Tare
nor the Hand, no nor fomuch as theFlefh. For it alfo bath fome office.
‘ tal Agent ‘Hardne{s in Genergs
therefore and foftne(s, clammine(s, flifne(s, and whatever other difpofitions are in the tion
Parts ammated, may be produced by heat and coldnefs: but that chbereby it is leh ora Bone Cannot: but it fo made by a motion proceeding fromthe Generator, vobich ss atéu- ally that thing, webich the thing whereof Generation is made.is potentially or by way of aptitude; as we fee itis alfoin things Artificial. Gor Iron is made bard or foft by cold orheat; but a Sword is made bythe motion of Artificial nfiruments, vobich. motion bath an it the ‘Nature of the Art. or Artis the Principle and Porm of that vobich is effetted,
spbich
==
er ER Se pe
ae
aa
¥ oN nase
-™
as ge THE:
forms.
eS ae ——
422 ~ Natural-P hilofophical Difcourfes.
which bath the Form attually. Andas was {aid but even now, in 2. de Generat. & Cor- rupt. cap. 9. text. §3554,55- hereckons Heat, Cold, and fuchlike Qualities for Inftru- ments, and faies they generate after a very Inftrumental manner, and he writes chat fuch as attribute Generation tothem, do juft as ifa man fhould make a Saw, Ax, -orany other Inftcument the Caufe of all thofe things made thereby. whencethe Avdjuét fo itis wich che Elements. For when God firft creared the Heaven and the Elements Baxch, tie firit feparaced the Elements, and diftinguifhed the Earth from the Water, and fo bave their pave the Elements theis forms. That cherefore is falfe which Zabarella endeavors cto teach out of Aréftotle Lib. 1.de Element. cap. 8. 9- ( where he pitifully beats bis Brains and vexes himiclf, and yet cannot make itappear how chefirf Qualities which flow from their forms can be before chem; nor doth he feek after Truth in che ching it felt, but how he may find fuch an Opinion as the words of Ariffotle can bear ) that chis Elemencary world bach nothing of it self bue Aptitude or Potentialiry 5 and whacever i¢ hath of act, it receives from the Heavens; avd thagche whol matcer of chis inferior world ts potentially Hor, Cold,Moiit, Dry ; but is 2Ctually made ftich by Immobility che motion and of the Heavens; growing hot by the motion of Heaven, and coid by the want of that mocion; and thac afcer che firft Qualities (which are the preparations for she eduction of Forms ) the forms of the Elements do follow, and chat fo che Elements are made and continue {uch ( according co the Opinion of Ariffotle) from Eternity. The holy Scriptures, as hath been fatd, do teach us better that che Elements were cceaced at the Beginning, and that all chings have their mat- cer and forms whereby they differ one from another, and whereby they ate able to operate, from che firft Creation, and preferve the fame co this very day, by the good wil and pleafure of the good and great God. From all which ic appears, that God in the ficft Creation gave co all natural Bodies cheir matter end Form. To which if ome would afford their Gonfideration, they would think otherwife than chey do concerning the originalof Forms. For ic isan opinion fufficrently : common, for which fome plead as if their Life and Salvation tay on it, that forms are Naps drawn out of the power or aptitude of the Macrer, which is peverthele{s built upon no fure drawn axe R2210ns, as I have fhewed in my ‘Epitomy of Natural Philofophy, Book. Chap. 3. and as of the ap- Lfhal thew hereafcer in my Fourth Difcourfe touching the Original of living things, chap. titede of 4. Herel fhal add nothing, bur thac chis Opinion had its original from rhe Ignorance ot the the Mat- Creation of the world. For fince chey knew not whence all natural things fhould. receive ert cheir forms, and chat they had by command of the Creator a power to multiply themfelves; they invented this original ofthem. Maft indeed do give this out for an Aviftotelick renez, but with Bon-Amicus and others, Di. Cafper Hofinannusa man excellently veri?d in Ari- flosle, faies it isa tenet of Averrboes, in Trait, de Origine Form. neer the end. Yetthe {aid “Hof annus in the fame place doth produce tome texts out of Averrboer, wherein he holds the efficient caufe of Generation ro be che form contained in the Sced ; fo that the fore- {aid Tenet feems rather co have had its origina! from che Schoolmen. Ariffotle is verily of another mind inthis point, who chough he admits che Heaven as an univectal Caule, yer he adds an immediate Caufe,’ when he writes, chacthe Sun and Man generatea man. And in 2. Phyf. cap. 3. text 31. he hath thefe words exprefsly concerning Seed: The Seed and the Phyjitian, and the Confulters and whatever, is Efficient, all trefe are the Caufes whence the Beginning of Mutation, of Reft and Motion doth proceed. And Scaliger produces more juch Places in Exercit. 6. fet. 2. of which alio mention ismade hereaiter, where we hal {peak of the Generation of Living thiugs. whence Nowcwo things chiefly brought the School menintotbis Opinion : che firft 1c that they that Opi- beleeved, as wasitaid betore from Zabarella, Lib. 1.de Element. Quahtat. cap. 9. and nion avolts as chey indeed {uppofe, according tothemied of Ariffotle, Lib. 1. ‘vleteor. cap. 4. that
of drawi; - ot 3 ; BERS 90 a : of arawing shis Elementaty world hach noching of it (elf but apricnde or povencialicy 3 and thac whac-
of the ap- titnde of generated, and began to be what they are, they were genetaced by the Heavens 5 and becaute
the Mai- according co Ariffotle Generation never began, thas they are perpetually made and prefecved
oft fuch by the Heavens. | The other is becaule they endeavored su prove cheir natural Principles by examples drawn from the production of things natural ( which kind of Examples chough Arzffotle hach uled in his Phyficksand Mecaphylicks, yec we muft chink he 1sends chereby only to illuftrate, nocto prove chae Doctrine : ) for whenchey faw a Srarue or Image made by the Carvers paring {om whac off, and adding if need were fomwhat, and that when the Ar cificer had done his woik ag laft, che very moment he leaves offche Form cefults ftom . all