REMARKS
On
the
NEW
PHILOSOPHY
OF
DES-CARTES
.
In
Four
PARTS
.
-
I.
Of
the
Principles
of
Humane
Knowledge
.
-
II.
Of
the
Principles
of
Material
Things
.
-
III.
Of
the
Principles
,
as
they
relate
to
the
Visible
World
.
-
IV.
Of
the
Principles
of
the
Earth
.
Done
by
a
Gentleman
.
—
Felix
qui
potuit
rerum
cognoscere
Causas
.
Virgil.
LONDON
:
Printed
by
J.
Gardyner
,
and
Sold
by
Richard
Ellison
,
in
the
Pall-Mall
,
near
St.
James's
House
,
M
DC
C.
THE
AUTHOR'S
EPISTLE
DEDICATORY
TO
HIS
Royal
Highness
THE
PRINCE
OF
DENMARK
.
PRINCES
,
Great
Sir
,
of
superlative
Esteem
have
to
their
Glory
promoted
the
Excellencies
of
Science
,
and
are
accordingly
conspicuous
in
Records
of
Fame
:
If
they
have
been
Illustrious
in
their
sphere
,
the
Court
;
they
have
not
judg'd
themselves
greater
under
a
Canopy
of
State
,
than
when
their
Grandeur
has
Flourish'd
,
with
the
Incouragement
and
Growth
of
the
Arts
of
Knowledge
.
And
tho'
Princes
,
as
to
the
conduct
of
their
Affairs
,
may
by
their
Prudence
select
their
proper
Ministers
,
and
Courtly
observance
of
such
on
whom
they
confer
the
Grace
of
Officiary
Dignities
:
'T
is
not
to
be
denied
,
That
Science
,
without
other
Courtship
than
its
own
Merit
;
ought
to
be
an
especial
Favourite
of
the
Soul
,
and
chiefly
so
valu'd
by
the
most
Eminent
of
Men.
A
Motive
of
such
high
Importance
,
that
it
caus'd
the
Great
Alexander
to
declare
,
That
he
had
rather
be
a
Prince
of
Science
,
than
Commander
of
the
vast
Dominions
Possess'd
by
him
:
And
doubtless
,
he
in
great
part
,
made
good
the
Expression
,
both
as
to
his
own
Abilities
,
and
the
Improvements
he
receiv'd
from
his
Tutor
Aristotle
;
whose
Learned
Works
had
never
been
so
far
diffus'd
in
the
World
,
had
they
not
been
incourag'd
and
assisted
by
the
Countenance
and
Power
of
his
famous
Pupil
.
The
next
great
Example
was
Julius
Caesar
,
who
is
mention'd
,
by
Plutarch
,
as
a
Parallel
in
Valour
and
Warlike
Conquest
's
to
the
Mighty
Alexander
;
but
far
surpassing
the
conduct
of
his
Arms
and
Counsels
of
State
,
as
to
the
perpetual
Memorial
of
his
Glory
and
Erudite
Accomplishments
;
Men
famous
in
Mathematical
Science
were
Authoris'd
by
him
,
to
amend
the
then
Erroneous
computation
of
the
Sun
's
Annual
Revolution
;
to
which
at
this
Day
,
in
the
Julian
Year
,
we
own
our
Calendar
,
and
the
Month
of
July
dedicated
to
his
everlasting
Renown
,
in
the
Year
that
was
Rectified
by
his
Imperial
Command
:
A
work
transcending
the
greatest
of
his
Earthly
Fame
,
as
to
the
height
of
the
Sun
,
the
Sovereign
of
Light
,
his
Name
is
exalted
in
Story
.
If
the
Great
Julius
Caesar
from
his
Soveraign
Dignity
and
vast
Ingenuity
of
Mind
,
was
signally
accomplish'd
to
patronise
so
sublime
a
Performance
;
what
could
recompence
the
Deserts
of
such
famous
Persons
,
who
were
his
subservient
Assistants
,
or
as
it
were
the
Ministers
of
Heaven
,
in
order
to
give
the
Sun
's
Ecliptick
Year
a
renovated
Conduct
and
Glory
:
Of
which
Persons
Sosigenes
,
a
Mathematician
of
Aegypt
is
chiefly
mention'd
.
But
were
his
Astronomical
Abilities
compar'd
with
admir'd
Tycho
,
who
was
of
Noble
Extraction
in
the
same
Nation
where
the
many
great
Predecessors
of
your
Royal
Highness
had
Dominion
and
Birth
;
't
is
not
to
be
doubted
that
the
accurate
Skill
and
Observations
of
Tycho
the
Dane
had
exceeded
Sosigenes
the
Aegyptian
:
And
possibly
,
had
he
been
consulted
,
might
have
furnish'd
the
World
with
a
more
perfect
Computation
of
the
Year
,
than
is
,
either
the
Julian
or
Gregorian
Account
.
His
admirable
Skill
,
Vigilancy
and
Experience
,
imploy'd
Twenty
Years
in
Astronomical
Science
,
did
in
a
manner
Crown
his
vast
Endeavours
:
There
being
no
Observations
,
at
this
Day
,
that
can
compare
with
those
made
by
unparallell'd
Tycho
.
And
't
is
not
improbable
,
amongst
his
Astrological
Predictions
,
were
they
known
to
us
,
that
he
signally
Presag'd
the
happy
Alliance
of
Your
Royal
Highness
both
to
the
Danish
and
English
Throne
:
And
how
,
in
future
Time
,
you
would
be
no
less
a
Favourer
and
Promoter
of
the
Excellencies
of
Mathematical
Learning
,
than
any
of
Your
Monarchial
Predecessors
.
Nor
can
the
extraordinary
Dignity
be
unknown
to
Your
Royal
Highness
,
by
which
that
Science
does
,
beyond
all
others
,
advance
the
Elevation
of
the
Eyes
and
Heart
,
in
order
to
the
Divine
Contemplation
of
the
wonderful
Movements
and
Beings
of
the
Celestial
Orbs
,
however
far
distant
from
us
.
If
the
Sun
Revolves
in
his
Diurnal
Circumference
more
than
Sixteen
Millions
of
English
Miles
;
to
what
admirable
,
tho'
less
proportion
,
does
then
amount
the
Period
he
makes
in
every
Hour
,
and
Minute
of
Time
.
Insomuch
,
that
it
may
be
Affirm'd
,
that
by
Astronomical
Calculations
in
a
high
Measure
,
we
are
Divinely
taught
to
be
more
perspicuous
Admirers
of
the
Heavenly
Works
and
Conduct
of
the
Almighty
,
than
otherwise
could
be
discern'd
by
us
:
Which
wonderful
Movements
of
the
Sun
,
Planets
and
Stars
,
together
with
the
Benignities
of
Heaven
incident
to
their
Illuminations
,
Causes
and
Effects
,
are
,
to
our
Admiration
,
with
such
a
stupendious
Facility
Dispos'd
,
and
Ordain'd
above
;
that
it
can
be
attributed
to
no
other
Original
,
than
the
Operations
of
Incomprehensible
Providence
.
But
of
what
Substance
,
and
Manner
of
Existence
,
the
Celestial
Luminaries
,
together
with
the
Incommensurable
Orbs
,
Height
and
Distances
in
which
they
Revolve
,
may
be
defin'd
;
are
Thoughts
that
have
been
the
inextricable
Astonishment
of
Learned
Pens
,
as
they
have
been
pos'd
to
determine
the
Nature
of
their
Essence
and
other
Proprieties
.
Notwithstanding
,
it
appears
,
That
by
Writers
of
Refin'd
Judgments
,
the
Sun
,
Moon
,
and
Stars
,
with
whatsoever
may
be
denominated
the
Orbs
above
;
are
deem'd
,
in
a
manner
,
by
them
either
spiritual
Appearances
,
or
equivalently
such
,
for
want
of
other
extrordinary
Epithet
,
or
Definement
suitable
to
the
Nature
of
their
Essence
and
Motion
;
by
reason
that
their
Substance
does
not
admit
any
visible
Change
,
or
Alteration
in
them
:
Which
would
be
perceptible
,
were
they
not
essentially
distinct
from
all
Elementary
Compositions
.
These
Instances
in
brief
,
I
thought
fit
to
present
to
Your
Royal
Highness
,
as
preparatory
to
Your
Inspection
of
such
Particulars
as
I
have
Written
in
this
Book
,
on
the
Philosophy
,
and
Mathematical
Passages
Inscrib'd
by
Des-Cartes
:
Which
are
Humbly
Dedicated
to
the
perusal
of
Your
Royal
Highness
,
by
Your
Most
Dutiful
Humble
Servant
,
ED.
HOWARD
.
THE
PREFACE
TO
THE
READER
.
THE
Dignity
of
Philosophical
Science
,
has
always
been
Celebrated
by
the
most
Eminent
of
Men
in
all
its
Capacities
:
For
as
Men
,
are
endu'd
by
the
Gifts
of
the
Mind
,
above
all
other
Animated
Creatures
;
Philosophy
does
by
its
Excellency
highly
advance
the
useful
Speculations
and
Comprehension
of
one
Man
superior
to
another
.
If
Princes
,
or
Supreme
Magistrates
;
it
wonderfully
Improves
the
Conduct
and
Prudence
of
their
Rule
,
and
fits
their
subordinate
Ministers
with
such
signal
Qualifications
as
naturally
lenifie
the
course
Ignorance
of
vulgar
Men
,
and
Attract
their
Obedience
.
Tho'
Iron
be
a
harsh
and
rugged
Metal
,
the
Loadstone
can
affectedly
draw
it
:
And
doubtless
Philosophical
Knowledge
,
when
duely
Communicated
,
has
a
more
compleat
and
genuine
Sympathy
on
the
Souls
of
Men
;
as
it
usefully
displays
the
benign
and
facile
Conduct
of
Providence
,
in
disposing
the
Government
and
Contexture
of
the
Universe
,
with
its
admir'd
Appurtenances
:
In
which
may
be
observ'd
such
a
perspicuous
and
endear'd
compliance
to
Order
and
Rule
,
that
Nature
seems
but
an
Empress
of
Philosophical
Science
,
as
she
Ordains
,
by
Causes
and
Effects
,
the
Obedience
of
her
numberless
Subiects
.
From
whose
great
Example
may
well
be
suppos'd
,
That
the
Wise
and
Learned
of
Men
Instituted
Civil
and
Doctrinal
Societies
,
as
the
most
natural
Directors
and
Conservators
of
Humane
Being
.
Nor
can
the
total
World
be
more
aptly
denominated
than
the
vast
Presence-Chamber
of
Nature
;
in
which
,
by
a
general
admittance
to
the
Eyes
of
Mankind
,
may
be
perceiv'd
her
outward
Ornaments
of
State
and
Greatness
:
But
in
that
mighty
Room
she
is
most
significantly
attended
by
the
Nobless
in
Knowledge
,
who
clearest
discern
Philosophical
Grandeur
;
and
especially
how
,
and
where
it
is
most
requisitely
Eminent
when
wedded
to
Mathematical
Science
the
Queen
of
Truth
:
Without
which
Solemnity
,
it
is
impossible
to
celebrate
Nature
,
or
Providence
,
the
sublime
Disposer
of
her
wonderful
Operations
,
demonstrably
admirable
;
and
consequently
that
the
Hours
of
Time
,
by
which
we
subsist
,
together
with
its
commodious
Seasons
,
could
not
,
otherwise
be
computed
by
us
:
Whereas
,
contrarily
,
ungracious
Ignorance
,
as
also
heedless
neglect
and
contempt
of
Science
,
are
usually
such
Concomitants
as
chiefly
proceed
from
customary
Sloth
and
illiterate
Modes
of
Conversation
;
even
in
Persons
of
superior
Degree
,
who
should
be
,
to
the
exalting
of
the
Dignity
of
their
Souls
,
leading
Examples
and
especial
Incouragers
of
such
Parts
of
Knowledge
,
as
might
Embellish
their
Esteem
,
and
Patronize
the
Endeavours
of
others
:
But
too
many
of
these
,
however
big
in
Looks
,
Estate
,
and
Interest
,
and
accordingly
their
outward
Meen
and
Appearance
;
cannot
but
inwardly
Blush
,
if
deeply
consider'd
by
them
,
how
diminitively
they
are
Ensoul'd
,
if
compar'd
with
the
Intellectuals
of
many
of
their
Inferiors
;
or
as
if
they
were
Born
meerly
to
Injoy
the
Affluence
and
Pleasures
of
Life
,
without
recompensing
their
value
,
by
fitting
of
their
Understandings
in
order
to
a
due
Intelligence
of
the
Causes
and
Bounties
of
Nature
,
from
whence
they
proceed
.
If
the
Titles
that
such
Men
have
to
their
external
Grandeur
,
Quality
,
or
Estate
,
were
question'd
or
debas'd
,
they
would
doubtless
resent
it
accordingly
;
if
not
hold
themselves
oblig'd
to
clear
their
Repute
and
Interest
,
in
all
those
Considrations
.
But
were
they
requir'd
to
make
Out
their
Claims
to
Polite
Literature
,
they
could
not
but
Concede
,
That
there
are
more
Knights
of
St.
George
than
Honourers
of
Science
.
Nor
can
it
be
deny'd
,
That
whensoever
the
Eminencies
of
Science
are
not
commendably
Patroniz'd
,
the
Inconvenience
must
necessarily
arise
from
the
too
frequent
Depravitiess
of
Conversation
and
Manners
that
to
cover
Foppish
,
or
Debauch'd
Ignorance
,
would
disguise
the
want
of
Apprehension
by
endeavouring
to
Ridicule
Knowledge
by
absurd
and
licencious
Railleries
.
Not
that
it
is
to
be
expected
,
that
all
Persons
of
Dignity
,
or
such
as
are
advanc'd
to
Degrees
of
Trust
,
or
Magistracy
in
the
Nation
;
should
be
all
Proficients
in
Philosophical
and
Mathematical
Erudition
:
Tho'
more
advantagious
and
usefully
becoming
,
in
them
,
relating
to
their
National
Affairs
and
Stations
,
on
whatsoever
account
;
than
to
others
of
inferior
concernment
and
manner
of
Life
.
Wherefore
,
't
is
very
conducing
both
to
the
Service
of
the
Publick
,
and
lasting
Applause
and
Fame
of
such
Persons
;
if
they
are
not
Scientifically
capacitated
,
or
their
Abilities
otherwise
imploy'd
,
that
they
would
be
Renown'd
Incouragers
of
Learning
,
together
with
convenient
Bounty
;
by
which
means
such
Persons
might
be
supported
in
Schools
,
and
Places
set
apart
for
that
purpose
,
that
are
sufficiently
accomplish'd
to
Instruct
others
in
the
before-mention'd
Sciences
:
Which
in
a
short
time
might
exalt
the
Academical
Fame
of
England
to
a
Second
Athens
.
How
many
Petitions
have
contitinually
been
presented
to
the
Royal
Magistrate
,
and
favour'd
by
Persons
of
nearest
Access
to
the
Throne
,
that
tend
to
private
Advantages
and
Exaltatious
to
Stations
of
Superiority
and
Profit
;
but
amongst
all
these
Addresses
,
few
to
be
observ'd
,
that
would
advance
the
publick
Honour
and
Emoluments
,
that
deservedly
appertain
to
the
Advancement
of
the
Skill
,
and
Arts
of
Knowledge
?
Which
is
no
small
reason
,
that
the
most
considerable
Parts
and
Exercise
of
Humane
Understanding
are
so
thinly
discern'd
,
or
too
commonly
decay'd
amongst
us
.
If
Scientifical
Abilities
have
a
cursory
deference
and
value
,
from
some
Persons
who
are
not
Learned
enough
to
prove
their
Esteem
of
Performances
of
excellent
Importance
;
the
Applause
that
it
receives
from
not
a
few
of
them
,
is
no
better
than
the
bare
Encomium
of
Vertue
:
Which
caus'd
the
Pcet
Juvenal
to
reflect
on
the
unworthy
of
his
Time
,
when
he
says
,
that
—
robitas
laudatur
et
alget
:
As
if
Men
were
oblig'd
to
Improve
the
Knowledge
of
Others
,
at
the
Cost
of
their
Diligence
;
or
enough
rewarded
,
if
not
Voted
down
by
the
Ignorant
:
Which
cold
regard
,
or
at
best
,
but
a
luke-warm
respect
to
Science
;
is
no
small
Cause
,
that
many
of
our
youthful
Nobility
and
Gentry
so
rawly
return
from
Academies
and
Tutors
:
From
whence
it
afterwards
proceeds
,
that
they
far
more
incapably
enter
upon
the
Service
of
the
Nation
,
at
Land
,
or
Sea
,
than
otherwise
they
might
:
And
for
no
other
Reason
,
than
because
Philosophical
and
Mathematical
Excellencies
are
not
more
familiarly
Taught
and
Practis'd
.
'T
were
too
much
,
in
this
Place
,
to
recount
the
many
commodious
Applications
and
Uses
of
those
Sciences
,
in
reference
to
Publick
and
Private
Affairs
:
Which
are
,
on
divers
Accounts
,
so
very
considerable
,
as
they
might
deserve
the
diligence
of
a
Learned
Pen
,
to
enumerate
their
Conjoyn'd
value
;
by
which
the
Causes
,
Effects
,
Motions
,
and
Operations
of
Nature
would
be
more
experimentally
and
certainly
understood
.
And
what
ought
more
sublimely
to
be
consider'd
,
the
continu'd
Blessings
of
Providence
,
in
their
most
natural
Methods
,
bestow'd
on
Mankind
,
would
be
without
Philosophical
and
Mathematical
Knowledge
,
insensibly
perceiv'd
,
if
not
supinely
inadverted
by
us
.
And
tho'
the
Suns
Times
faithful
Accountant
,
together
with
the
Moon
and
Stars
,
in
their
outward
appearance
,
invite
the
Wonder
of
our
Eyes
;
and
what
is
far
more
incomprehensible
,
the
manner
of
their
Existencies
and
diversified
Progressions
in
their
Orbs
above
:
Yet
in
none
of
these
supreme
Considerations
,
could
they
be
rationally
admir'd
,
however
vast
their
Distance
from
us
;
did
not
Science
exalt
our
Intellects
to
such
approximate
and
necessary
Computations
,
as
render
them
,
tho'
no
farther
apprehended
by
us
,
the
effectual
Supporters
of
our
Worldly
Beings
And
if
a
Catechism
were
pertinently
Compil'd
of
the
Works
of
the
Omnipotent
,
joyn'd
to
that
of
his
Holy
Word
,
and
duely
explain'd
by
National
Authority
:
It
might
assure
a
more
palpable
Conviction
,
even
to
obstinate
Opposers
,
that
God
does
Exist
,
than
can
be
deduc'd
from
the
simplicity
of
meer
Belief
,
howsoever
convey'd
.
Nothing
being
so
demonstrably
evident
,
to
Humane
Comprehension
,
as
what
is
apparently
manifest
to
the
Eye
and
Senses
;
to
which
purpose
,
the
Divine
Application
of
the
undeniable
Assurance
and
Proof
to
be
attain'd
by
the
Sciences
precedently
mention'd
,
would
undoubtedly
incline
the
most
prudent
of
Men
devoutly
to
acquiesce
,
and
profligate
from
their
Souls
,
the
too
common
inconsiderate
Tenents
,
and
Atheism
of
others
:
As
also
,
to
their
superlative
Glory
,
conspicuously
distinguish'd
from
such
numbers
of
Mankind
,
that
no
farther
imploy
their
Understandings
,
than
by
Indulging
the
sensual
Satisfactions
and
Pleasures
of
Life
:
Amongst
whom
,
may
be
found
such
an
impious
sort
of
Men
,
that
to
Varnish
their
evil
Examples
,
and
stains
of
Manners
,
would
seem
refin'd
under
the
Name
of
Wits
:
And
thereby
arrogate
to
themselves
an
Arbitrary
Decision
,
or
neglect
of
whatsoever
they
please
to
disallow
,
or
is
above
their
Capacities
to
value
:
And
these
,
for
the
greatest
part
,
are
antipathiz'd
to
all
polite
Science
;
or
determine
it
,
as
a
Point
resolv'd
by
them
,
far
inferior
to
their
loose
Drolleries
,
Lampoons
,
scurrilous
Reflections
,
and
Abuses
impudently
pointed
against
the
ingenious
Desert
,
and
Performances
of
others
;
as
on
the
Feet
of
their
ignominious
Verse
,
they
run
in
the
Nation
.
And
strange
it
is
,
that
such
ungracious
Associators
should
not
only
have
their
ordinary
Countenancers
and
Abetters
;
but
also
their
Leaders
,
Men
of
Title
,
who
,
as
their
Captain-Generals
,
command
their
undisciplin'd
Lists
:
As
if
by
their
endeav
urs
,
Ignorance
,
and
contempt
of
Knowledge
,
might
be
no
less
prevalent
,
than
when
the
barbarous
Goths
and
Vandals
demolish'd
Records
of
precedent
Literature
.
But
,
Heaven
be
thank'd
,
the
present
Age
does
yet
abound
with
such
laudable
Ingenuities
and
Patrons
of
Erudition
,
as
enough
defeat
the
Malice
and
Ignorance
of
illiterate
Opposers
:
The
only
remaining
means
,
and
strong
reserve
,
by
which
the
value
of
Philosophy
,
with
all
its
Accomplishments
,
may
receive
suitable
Acceptance
and
Protection
.
To
which
worthy
Personages
,
next
to
his
Royal
Highness
the
Prince
of
Denmark
,
together
with
such
of
eminent
Quality
,
who
have
Incourag'd
the
Impression
,
is
chiefly
presented
the
confiderable
Importance
of
this
Book
:
Not
doubting
,
that
it
may
be
inspected
,
by
a
Judicious
Eye
,
no
less
valuable
in
English
,
where
it
dissents
from
Des-Cartes
,
than
his
did
receive
Applause
when
publish'd
with
the
best
of
his
Eloquence
and
Reasons
,
in
French
,
or
Latin
.
Notwithstanding
't
is
very
observable
,
That
some
fantastical
Judgments
no
less
propensely
value
French
Authors
than
the
reception
they
give
to
the
Mode
of
Cloaths
that
are
devis'd
by
Taylers
at
Paris
.
But
as
to
the
Productions
of
the
Mind
,
by
advancement
of
Science
,
't
is
palyably
known
,
That
the
most
Learned
and
Accurate
Productions
and
Inventions
of
the
French
have
not
been
only
Equall'd
but
Improv'd
by
English
Writers
:
To
which
purpose
,
I
will
,
instead
of
many
,
Insert
a
few
Examples
.
Vieta
,
who
is
acknowledg'd
the
first
Author
of
the
commodious
Use
of
literal
Algebra
,
had
he
liv'd
contemporary
with
our
English
Harriot
,
must
have
granted
,
That
the
most
curious
Part
,
or
in
which
consists
the
main
Secret
of
that
profound
Science
,
was
discover'd
and
compleated
by
him
.
And
so
well
perceiv'd
by
Des-Cartes
,
that
he
,
in
the
manner
of
a
Plagiary
derives
the
most
exquisite
Part
of
his
Algebraical
Skill
and
Process
,
from
our
Learned
Harriot
:
And
so
publish'd
to
the
World
,
in
the
History
of
Algebra
eruditely
compil'd
by
Dr.
Wallis
.
To
Harriot
may
be
added
our
famous
Oughtred
,
whose
deep
Mathematical
Knowledge
and
Perfection
of
Theorems
,
was
never
exceeded
by
any
French
Writer
.
In
the
Judgment
of
Vieta
,
it
was
thought
impossible
,
by
knowing
the
simple
Anomaly
of
the
Sun
,
or
Planets
,
Geometrically
to
find
the
Equated
;
the
contrary
of
which
is
evidently
prov'd
by
the
Learned
Bp.
Seth
Ward
in
his
Book
Entitled
Astronomia
Geometrica
.
If
the
Ingenious
Peter
Ramus
was
the
first
Deviser
of
the
Analysis
in
Numbers
of
the
Cubick
Root
;
the
Operation
is
much
facilitated
by
the
accurate
Invention
of
Mr.
Joseph
Raphson
,
in
his
Converging
Series
,
to
his
praise
now
extant
.
And
what
yet
more
superlatively
Exceeds
to
the
Honour
of
this
Island
,
both
Ancient
and
Modern
Inventions
;
is
admirably
evident
in
the
Structure
of
Logarithms
Compil'd
by
the
famous
Lord
Napier
:
By
which
the
former
Difficulties
of
Mathematical
Computations
,
in
every
kind
,
are
totally
wav'd
;
and
in
their
stead
facile
Calculations
by
Logarithms
,
resolv'd
with
ease
and
delight
.
If
Philosophically
compar'd
French
Authors
with
English
;
or
instead
of
more
,
Des-Cartes
be
mention'd
,
according
to
the
Esteem
allow'd
him
by
some
Persons
:
The
Works
of
our
Incomparable
Bacon
may
be
Instanc'd
as
an
experimental
Confutation
of
the
Failings
of
the
other
;
with
no
less
assurance
,
than
that
probable
Truth
condemns
Fiction
:
Nothing
being
more
gracious
in
a
Philosopher
,
than
a
natural
discovery
of
Causes
and
Effects
:
Or
indeed
,
when
the
Parts
of
a
Naturalist
and
Philosopher
are
duely
joyn'd
:
Which
actually
elevated
the
admirable
Reputation
allow'd
to
the
Georgicks
of
Virgil
;
because
in
them
he
manifestly
discloses
the
Effects
and
Operations
of
Nature
,
obviously
agreeable
to
common
Observation
:
And
I
cannot
liken
any
Works
more
eminently
to
the
excellency
of
his
,
than
the
natural
manner
of
Philosophy
deliver'd
by
unparallel'd
Bacon
.
Whereas
,
if
we
confide
on
the
Principles
of
Des-Cartes
,
we
must
rely
on
fictitious
Inventions
,
instead
of
warantable
Experience
;
as
will
appear
by
the
ensuing
Remarks
on
the
Parts
I
Treat
of
.
No
Man
can
doubt
,
that
any
Thing
is
more
requisite
,
or
deserv'dly
commendable
,
than
the
Endeavours
whereby
to
fathom
such
Depths
of
Science
,
as
pertinently
contribute
to
the
profoundest
Search
and
Satisfaction
of
the
Humane
Mind
:
Amongst
which
,
none
are
more
considerable
than
such
as
most
Emphatically
conduce
to
the
Apprehending
the
wonderful
Manner
by
which
the
animated
Being
and
Life
,
with
all
their
Proprieties
,
exist
in
the
Body
of
Man
.
And
what
Parts
of
Contemplation
,
or
refin'd
Literature
,
can
so
naturally
enbellish
the
Intellect
,
as
the
rational
discernment
of
the
Being
of
the
Humane
Soul
;
and
how
it
operatively
conspires
with
its
Corporeal
Residence
?
The
understanding
of
which
,
if
sufficiently
acquir'd
,
may
be
deem'd
the
Quintessence
,
or
Soul
of
Philosophical
Knowledge
;
as
it
instructs
us
to
comprehend
the
Nature
of
the
Soul
,
that
appertains
to
our
Persons
.
Many
are
the
Opinions
of
Philosophers
,
not
necessary
to
be
mention'd
here
,
by
which
they
differ
not
more
from
themselves
than
Des-Cartes
does
from
all
of
them
,
concerning
the
Manner
of
Existence
and
operating
of
the
Soul
in
the
Humane
Body
:
The
main
of
whose
Tenent
,
or
Idea
,
as
he
calls
it
,
is
,
That
the
Humane
Mind
being
a
Thinking
Substance
,
committed
to
the
Body
,
by
God
,
may
sensibly
apprehend
Objects
,
without
the
use
of
the
Senses
,
or
being
precedently
entertain'd
by
them
:
By
which
Opinion
of
his
he
opposes
common
Experience
,
together
with
that
noted
Philosophical
Axiom
,
That
nothing
is
in
the
Intellect
,
which
was
not
first
in
the
Senses
.
If
a
Man
becomes
accidentally
Blind
,
there
is
not
therefore
with
the
loss
of
his
Sight
any
such
Curtain
drawn
before
his
Imagination
,
that
totally
obscures
the
Memorial
of
Things
formerly
impress'd
on
his
Intellect
by
the
Senses
.
So
that
the
Maxim
of
Des-Cartes
is
far
more
Blind
,
than
a
sightless
Man
;
as
he
states
his
Inference
:
'
Tho'
upon
this
obscure
Principle
he
erects
the
main
Foundation
of
the
first
Part
of
his
Philosophy
,
as
it
relates
to
Humane
Cognition
.
Notwithstanding
,
he
is
so
fond
of
the
New-fashion'd
Ideas
and
Notions
which
he
there
not
a
little
magnifies
,
that
he
exposes
them
,
(
as
he
finds
occasion
)
to
the
view
of
his
Reader
in
other
Parts
of
his
Works
,
besides
those
I
have
to
do
with
;
witness
the
Fourth
Particular
of
the
First
Chapter
of
his
Dioptricks
,
or
of
Light
and
the
manner
of
Vision
by
the
Telescope
,
where
he
has
this
unintelligible
Expression
:
If
we
consider
,
saies
he
,
the
distinction
that
a
Man
Blind
,
from
his
Nativity
,
can
make
betwixt
the
Colour
of
Trees
,
Water
,
Stones
,
and
the
like
,
meerly
by
the
use
and
touch
of
the
Staff
he
walks
with
;
no
less
certainly
,
than
seeing
Men
can
discern
Red
,
Yellow
,
or
Blew
,
in
any
visible
Object
;
although
their
differences
could
be
no
other
,
in
such
Bodies
,
than
diversities
of
Motion
,
or
the
resistance
they
make
to
the
Blind
Man's
Staff
.
It
has
been
an
undoubted
Maxim
,
That
whosoever
is
Blind
,
is
no
judge
of
Colours
:
But
by
the
quaint
Philosophy
of
this
Author
it
seems
a
resolv'd
Point
,
That
a
Man
may
see
without
the
use
of
Eyes
:
So
that
a
sightless
Man
,
who
cannot
make
a
safe
Step
without
a
Guide
,
may
,
if
conducted
to
walk
to
the
end
of
a
Street
,
declare
certainly
of
what
Shape
,
Figure
,
or
Colour
,
every
Post
is
that
he
touches
with
the
Staff
that
supports
him
.
I
confess
,
as
I
Read
this
Particular
,
I
expected
,
that
he
would
have
somewhat
more
exalted
the
Conceit
,
by
Affirming
,
That
a
Blind
Man
might
perfectly
inspect
through
the
Glasses
of
the
Telescope
,
he
there
Writes
of
;
and
next
give
an
account
of
the
Bigness
,
Diameters
,
and
various
appearances
of
the
Stars
,
colours
of
the
Rain-bow
,
and
other
Meteors
:
In
Summ
,
he
might
have
as
well
Asserted
,
that
the
Ear
could
perform
the
Office
of
Seeing
,
as
by
feeling
it
could
be
executed
,
in
any
kind
,
by
a
Blind
Man's
management
,
Nor
less
unintelligible
is
the
general
Definition
he
gives
,
in
the
before-mention'd
Head
,
of
Colours
;
which
he
Terms
no
other
than
various
Modalities
,
by
which
they
are
receiv'd
in
Objects
of
Colour
.
Whereas
they
are
certain
Proprieties
inseparably
appertaining
both
to
animated
,
and
inanimated
Bodies
;
as
sure
as
a
Brown
Horse
is
naturally
different
from
a
Gray
,
or
Chesnut
:
And
't
were
a
weak
Imagination
,
to
estimate
Colour
,
otherwise
than
Nature
has
appropriated
it
to
particular
Subjects
:
And
whosoever
would
fancy
the
contrary
,
let
him
try
,
whether
he
can
wash
a
Blackmoor's
Face
untill
it
becomes
White
.
Another
passage
he
Inserts
in
the
4th
Chapter
of
his
Dioptricks
,
where
he
states
his
.
Idea
of
the
Soul
,
as
a
distinct
Substance
separated
from
the
Senses
,
by
supposing
,
that
't
is
the
Soul
alone
,
and
not
the
Body
,
that
is
sensibly
concern'd
:
As
he
would
infer
from
Extasie
,
or
distracted
Contemplation
;
in
which
Circumstance
he
conceives
,
that
the
Soul
is
totally
abstracted
from
the
Corporeal
Parts
:
Whilst
the
Body
remains
stupified
,
or
bereav'd
of
Sense
;
no
less
than
when
by
Wounds
,
or
Diseases
,
the
Brain
is
prejudic'd
.
But
could
be
Think
,
that
in
any
such
disturbance
of
Body
and
Mind
,
the
Soul
does
more
than
live
as
well
as
the
Body
;
since
,
in
that
condition
,
't
is
impossible
for
the
Soul
to
act
deliberately
,
of
any
Thing
,
whilst
the
Senses
are
disabled
,
or
not
assisting
her
Operations
?
Yet
in
this
plight
of
Body
and
Mind
,
he
is
very
inclinable
to
determine
the
Soul
,
a
separate
Thinking
Substance
,
but
incapable
of
sensibly
executing
her
Intellectual
Faculty
;
which
is
much
the
same
,
as
to
allow
her
,
in
this
Case
,
a
nonsensical
Existence
;
or
not
able
to
apprehend
any
Object
without
the
concurring
of
the
Senses
.
This
Objection
is
undeniably
manifest
;
if
pertinently
consider'd
the
main
Potentials
,
by
which
are
actually
effected
and
compleated
the
essential
Capacities
of
the
Life
of
the
Intellect
and
Senses
,
as
they
animatively
conspire
in
the
Body
of
Man
:
For
as
there
are
always
Extant
a
sufficient
Quantity
of
the
most
refin'd
Spirits
,
or
Quintessence
naturally
extracted
from
the
Corporeal
Temperament
,
and
in
a
wonderful
and
indiscernable
Method
diffus'd
into
the
Cells
and
Crannies
of
the
Brain
;
by
which
means
,
as
the
excellent
Lord
Bacon
observes
,
they
are
able
to
Move
the
whole
mass
,
or
weight
of
the
Body
,
in
the
most
swiftest
Operations
and
Exercise
:
Yet
by
no
search
,
or
anatomical
Inspection
are
these
admirable
Particles
,
or
Quintessences
of
our
Nature
,
at
all
discernable
:
Tho'
not
to
be
denied
,
that
they
consist
of
quantitative
Parts
;
because
nothing
but
Quantity
can
operate
on
quantitative
Dimensions
,
as
signified
by
Humane
Composition
.
Wherefore
,
the
wonderful
Being
and
active
Force
of
the
material
Spirits
,
or
Quintessence
of
the
Corporeal
Temper
,
can
have
no
other
apter
Epithet
,
than
was
given
by
Democritus
to
his
Notion
of
Atoms
,
which
he
conceiv'd
by
Reason
and
Experience
to
be
Things
really
Existing
,
but
not
to
be
perceiv'd
by
the
Sense
of
Seeing
This
Notion
well
apprehended
is
more
than
sufficient
to
convict
the
Tenent
,
of
Des-Cartes
,
whereby
he
would
define
the
Humane
Soul
to
be
a
distinct
Thinking
Substance
in
the
Body
of
Man
,
where
it
has
Being
,
Action
and
Life
;
yet
discharg'd
,
in
point
of
Thought
,
from
the
Accomplishment
it
has
in
the
temperial
Excellency
that
it
admirably
exerts
and
partakes
;
so
that
,
in
that
Sense
,
it
may
be
term'd
the
Soul
of
the
Body's
temperature
.
If
at
any
time
,
the
Seat
of
the
Intellect
in
the
Brain
is
perplex'd
,
confus'd
,
or
detrimentally
wounded
,
or
stupified
,
the
Soul
is
obstructed
for
want
of
its
contiguous
Passage
in
the
Nerves
,
Arteries
,
and
Sinews
,
however
subtile
the
contexture
which
they
derive
from
the
Brain
to
the
Parts
of
the
Body
:
Which
could
not
be
,
is
the
Soul
,
according
to
this
Author
,
were
in
Substance
essentially
distinct
from
the
most
refin'd
Operations
and
Attributes
,
that
sensibly
emerge
from
the
Corporeal
Composition
.
Let
a
Man
Contemplate
of
any
Object
,
or
Employment
of
his
Senses
,
he
shall
find
,
is
duely
consider'd
,
That
in
the
same
moment
there
is
a
ready
Emanation
of
the
Spirits
of
the
Mind
,
to
the
same
purpose
,
which
are
most
contiguous
to
the
several
Uses
,
Parts
,
and
Temperatures
of
the
Body
;
tho'
not
otherwise
Spiritual
:
Wherefore
,
the
Soul
may
not
be
improperly
term'd
equivalently
such
,
as
by
her
imperceptible
Essence
,
She
has
,
in
a
manner
,
an
ubiquitary
Efficacy
in
the
total
Body
,
and
every
of
its
Parts
and
Members
.
If
the
Souls
of
all
Mankind
be
committed
to
Bodies
,
by
God
,
as
so
many
Thinking
Substances
;
it
must
necessarily
follow
,
that
they
all
had
a
precedent
Creation
;
and
therefore
could
lose
nothing
of
their
Perfection
,
until
joyn'd
to
the
Body
.
But
if
according
to
the
Opinion
of
Some
,
the
Soul
is
traductionally
produc'd
,
and
born
with
the
Body
,
as
the
disparities
and
temperatures
of
Men
,
both
in
Mind
and
Person
,
seem
to
be
exerted
,
either
from
Affinity
in
Blood
,
or
parentally
propagated
by
the
Connexion
of
the
Bodily
Parts
and
Senses
;
it
must
according
to
that
Tenent
,
be
materially
produc'd
.
Wherefore
't
is
far
more
probable
,
if
the
Soul
be
granted
a
Thinking
Substance
united
to
the
Senses
,
by
the
Ordainment
of
the
Almighty
:
Than
to
allow
it
,
as
does
Des-Cartes
,
seperately
and
actively
intelligent
in
the
Body
of
Man
.
Of
what
kind
of
Substance
this
Author
would
define
the
Humane
Soul
,
is
not
Intelligible
from
any
Definition
given
by
him
;
but
as
he
Affirms
it
Active
and
Motional
:
And
therefore
consisting
,
suitably
to
his
Teuent
,
of
quantitative
Parts
,
it
must
be
Elementarily
Compos'd
,
and
consequently
Mortal
by
Nature
:
By
reason
that
there
is
no
sublunary
Substance
,
that
has
not
a
mutable
and
perishable
Being
.
So
that
within
the
Compass
of
the
World
,
and
Course
of
Providence
,
there
is
no
Immortal
Thing
that
can
be
,
by
Man
,
apprehended
.
Which
may
be
naturally
Argu'd
from
the
Doctrine
of
Des-Cartes
,
as
it
relates
to
the
Humane
Soul
.
Notwithstanding
,
to
Improve
his
Philosophical
System
,
I
will
conclude
,
That
as
a
Learned
Catholick
,
't
was
granted
by
him
,
that
the
eternalizing
of
the
Humane
Soul
,
however
Compos'd
,
or
operative
in
the
Body
of
Man
,
was
wholly
to
be
referr'd
to
the
Decree
of
the
Omnipotent
.
In
his
Second
Part
,
he
grosly
defines
and
mistakes
the
Nature
of
Body
,
by
Affirming
,
That
it
does
not
consist
,
as
as
one
Thing
may
be
said
to
be
more
Ponderous
,
Hard
,
or
distinctly
Colour'd
than
another
,
but
as
it
is
differently
extended
in
Length
,
Breadth
and
Depth
;
which
is
a
very
incompatible
Tenent
,
or
all
one
as
to
Assert
,
That
Air
,
Water
,
Man
and
Beast
,
are
no
otherwise
distinguishable
,
than
as
any
one
of
them
are
heavier
,
or
less
than
another
;
tho'
absolutely
bereav'd
of
their
other
Proprieties
:
Which
shews
,
That
there
is
neither
Head
,
or
Tail
,
in
the
Shape
of
his
Treatise
,
on
this
Subject
.
In
his
Third
Part
,
amongst
divers
of
his
questionable
Positions
and
Phaenomena's
,
which
I
conceive
are
considerably
tax'd
by
me
,
he
does
in
a
high
degree
,
essentially
debase
the
conspicuous
Sphere
of
Glory
and
Light
visibly
beheld
in
the
wonderful
appearance
of
the
Sun
;
which
according
to
his
Definition
,
is
no
other
than
a
flaming
Substance
that
flashingly
Moves
continually
from
one
place
to
another
within
its
Circumference
;
but
with
such
resemblance
to
our
common
Fire
,
that
it
dissolves
whatsoever
Matter
is
contiguous
to
its
Movement
:
Notwithstanding
he
would
distinguish
it
from
the
Notion
we
have
of
Fire
,
as
it
is
sed
and
maintain'd
by
consuming
of
such
Materials
as
are
not
too
hard
to
be
dissolv'd
.
And
is
not
this
a
pretty
kind
of
distinction
by
which
he
gives
a
different
denomination
to
the
flaming
Substance
,
as
be
terms
it
,
of
the
Sun
,
from
the
combustible
Nature
of
Tarrestial
Fire
,
tho'
,
in
effect
,
he
grants
that
the
Operation
is
the
same
in
both
:
There
being
little
difference
betwixt
Dossolution
caus'd
by
a
flaming
Substance
,
and
burning
,
as
Matter
may
be
understood
either
way
alter'd
or
consum'd
.
The
Fuel
,
on
which
be
conceives
the
flaming
Substance
of
the
Sun
,
to
operate
,
is
no
other
than
,
what
be
calls
his
first
Element
,
or
imaginary
material
Fund
,
as
be
determines
,
and
orders
it
,
of
the
Worlds
original
Being
Above
and
Below
;
So
that
by
a
thorough-pac'd
fiction
he
Constitutes
the
Heavens
and
Earth
materially
the
same
.
And
if
so
,
he
must
grant
that
their
Substance
may
be
equally
subject
to
the
variable
Alterations
generatively
,
or
corruptly
understood
,
no
less
than
Terrestial
Beings
;
which
is
contradictory
to
common
Experience
:
There
being
no
such
etherial
Changes
as
are
frequently
visible
in
Things
Below
:
Which
is
an
undeniable
Argument
that
the
Substance
of
the
Earth
could
never
be
derivatively
the
same
with
that
of
the
Heavens
,
or
originally
so
Compos'd
.
Of
which
the
Reader
may
be
satisfied
,
at
large
,
when
he
Inspects
my
particular
Remarks
,
that
confirm
my
general
Exception
,
amongst
other
Things
,
against
the
Fourth
Part
of
his
Philosophy
,
where
he
makes
the
Earth
,
as
it
were
,
a
diminitive
Brat
engendred
by
Seeds
descending
from
Skies
.
To
be
plain
,
these
Parts
of
his
Philosophy
,
which
Include
the
whole
,
depend
on
so
many
fabulous
Phaenomena's
and
improbable
Conjectures
,
diversly
introduc'd
by
him
,
that
it
is
impossible
to
apprehend
any
direct
Foundation
on
which
he
erects
the
Babel
of
his
Hypothesis
in
reference
to
the
Heavens
and
Earth
.
So
that
it
were
prolixly
improper
,
should
I
load
my
Preface
by
discussing
of
such
Particulars
that
require
a
more
ample
Debate
in
their
proper
Places
.
It
being
more
suitable
to
the
Nature
of
a
Preface
to
intimate
briefly
such
Observations
as
may
give
the
Reader
a
taste
of
what
he
is
more
largely
to
consider
:
Wherefore
I
shall
refer
him
to
my
Remarks
as
in
course
they
are
to
be
Read
;
where
I
believe
he
may
find
them
as
pertinently
Compendious
as
my
endeavours
could
accomplish
,
or
perhaps
his
Ingenuity
may
expect
.
And
for
my
own
Vindication
,
I
can
sincerely
avow
that
I
discharg'd
,
from
my
perusal
of
his
Tractates
,
such
opinionative
Reflections
as
usually
flow
from
the
Pens
of
opposite
Authors
:
Being
so
fully
prepar'd
both
as
to
the
Repute
of
the
Person
and
the
value
that
I
propensly
allow'd
to
his
great
Abilities
;
That
I
did
,
in
a
manner
,
not
doubt
that
I
should
be
proselited
by
his
Principles
.
But
finding
,
upon
a
Mature
and
thorough
Consideration
,
that
his
Maxims
,
in
divers
Particulars
,
not
only
check'd
with
my
Understanding
,
but
also
against
the
Proofs
that
might
be
adjusted
against
them
:
I
could
not
but
infer
that
in
a
Judicious
Conception
he
was
not
the
same
Des
Cartes
,
or
Grandee
of
Knowledge
,
that
had
been
,
by
many
,
attributed
to
his
Caracter
.
So
that
I
might
well
pronounce
—
Quantum
mutatus
ab
illo
Hectore
.
Not
that
I
presume
on
my
Success
farther
than
he
contributes
to
his
own
Defeat
,
by
intruding
such
Notions
,
Ideas
,
Systems
and
Existency
of
Things
,
that
could
by
no
Method
of
Providence
,
or
Nature
,
have
Being
in
the
World
.
Notwithstanding
all
which
,
he
confidently
assures
his
Reader
that
he
takes
himself
to
be
no
Author
of
Novelties
,
or
Principles
disagreeable
to
the
most
famous
of
Ancient
Philosophers
:
Tho'
palpably
manifest
that
he
neither
mentions
Plato
,
Aristotle
,
or
any
others
of
Old
,
or
Modernly
Renown'd
,
that
he
does
not
sharpen
his
Pen
to
Confute
:
Tho'
the
Proofs
that
he
offers
are
as
far
short
of
the
Validity
of
many
of
theirs
,
as
Fiction
is
from
best
Probability
,
or
experimental
Assurance
:
As
may
be
seen
by
some
Examples
given
by
me
.
To
Conclude
,
had
not
these
Motives
prevail'd
on
my
Judgment
,
and
what
is
more
the
demonstrative
Evidence
that
I
have
Instanc'd
from
Proof
;
I
had
been
far
more
inclinable
,
as
I
consider'd
,
on
many
Accounts
,
the
Learned
Deserts
of
this
Author
,
to
have
annex'd
to
his
Esteem
my
Praise
,
instead
of
my
Opposition
.
Farwel
.
REMARKS
On
the
First
Part
of
the
New
PHILOSOPHY
OF
DES-CARTES
.
Concerning
the
Principles
of
HUMANE
KNOWLEDGE
.
PART
.
I.
NOTHING
is
more
commendable
then
the
Exercising
of
the
Humane
Mind
in
such
requisite
Contemplations
,
as
most
Effectually
conduce
to
the
Improvement
of
the
Understanding
in
things
of
special
Importance
.
And
tho'
Man
do's
Exist
in
a
World
whose
Structure
is
no
less
admirable
to
his
Speculation
then
how
he
came
to
have
Being
in
it
,
or
Originally
Ensoul'd
above
other
Creatur's
:
Yet
Nature
,
is
no
such
Step-Dame
as
not
to
Communicate
,
by
her
Works
,
such
plentiful
discoveries
to
the
Rational
Faculty
as
have
an
ample
perspicuity
and
genuine
tendency
to
Improve
our
Apprehensions
.
A
Treasure
of
Science
that
ought
to
be
far
more
valuable
,
by
the
Judicious
,
than
an
excess
of
Worldly
Riches
that
may
fill
the
Coffers
of
such
as
are
meanly
Apprehensive
,
or
ungratefully
Inconsiderate
of
the
bounties
of
Providence
that
in
a
Natural
Course
Replenish
the
Earth
they
Possess
.
So
that
in
Effect
they
are
no
farther
sensible
of
the
Conduct
of
Nature
,
in
whatsoever
they
most
advantageously
Injoy
,
then
a
Man
might
be
of
a
tale
in
a
Romance
that
Represents
some
,
above
others
,
Indiscretely
Fortunate
.
How
precious
should
then
be
consider'd
the
deserts
of
such
Persons
,
who
by
their
Elaborate
Endeavours
,
and
Learn'd
Proficiencies
so
nearly
trace
the
footsteps
of
Nature
,
that
they
render
their
Knowledge
Approximate
to
her
closest
Recess
:
Whose
mighty
Door
is
no
way
so
perspicuously
open'd
as
by
the
Key
of
Philosophical
Science
,
which
if
duely
apprehended
,
or
more
regardfully
Incumbent
on
the
Souls
of
Men
;
it
would
discountenance
not
a
few
,
that
out
of
more
than
necessary
respects
to
their
Worldly
Interest
and
concerns
of
Life
,
bereave
themselves
of
time
and
advertency
in
reference
to
such
common
Objects
as
by
Ordainments
from
above
have
a
present
Operation
on
our
Senses
:
To
which
purpse
more
Emphatically
in
the
ensuing
Discussions
.
But
here
it
may
be
observ'd
,
that
notwithstanding
that
by
the
Natural
facility
of
Providence
much
is
convey'd
to
common
Understanding
;
t
is
not
to
be
concluded
from
thence
,
that
all
are
equally
discernable
:
Which
,
in
Effect
,
were
to
Affirm
,
that
in
the
numbers
of
Men
,
every
Man
was
alike
Intelligent
,
or
no
less
capable
of
Philosophical
,
or
Mathematical
Literature
,
then
such
as
are
Eruditely
famous
in
both
.
It
being
very
evident
,
that
as
some
Persons
are
by
Nature
Exalted
to
predominant
Accomplishments
in
order
to
the
Government
of
Inferiors
;
so
there
is
an
undeniable
superintendency
conferr'd
on
others
as
being
gifted
from
Above
to
be
Supreame
in
Science
,
if
their
Superiority
be
Legitimately
qualified
.
But
if
Arbitrary
or
Transgressing
from
genuine
and
natural
probabilities
,
or
methods
of
certainty
,
it
then
degenerat's
,
in
its
best
Interpretation
,
to
a
studied
fiction
,
or
artifice
of
Learned
Tyranny
;
by
imposing
,
at
will
,
on
the
Judgments
of
others
.
Nor
is
it
to
be
admir'd
from
the
unwary
condescentions
of
Men
;
that
a
Person
of
reputed
Capacity
should
subject
their
Opinions
to
the
Dictatorship
in
Science
that
he
is
prone
to
Attribute
to
himself
:
Insomuch
that
the
Errors
that
drop
from
his
Pen
,
instead
of
being
tax'd
,
find
a
passable
Reception
.
Whether
this
Reflection
is
applicable
,
as
too
much
an
opiniator
,
to
the
otherwise
Ingenious
Des-Cartes
,
I
leave
to
a
serious
Examination
of
his
Principles
by
the
Reader
of
what
here
follows
:
Which
shall
contain
the
main
Essentials
of
this
Part
of
his
Works
I
now
treat
of
;
taking
due
care
to
deliver
the
meaning
of
his
Words
as
plainly
in
English
as
they
are
to
be
found
in
the
Latin
.
His
first
considerable
Assertion
is
,
That
in
search
of
Truth
,
we
may
not
improperly
doubt
of
the
imaginary
and
sensible
Existence
of
Things
:
(
his
reason
is
)
Because
the
Senses
of
a
Man
awake
may
err
,
as
well
as
when
by
Dream
he
imagines
any
Thing
that
never
had
Being
suitable
to
his
Imagination
.
To
which
may
be
replied
,
That
notwithstanding
that
it
may
be
granted
,
that
both
waking
and
dreaming
the
Fancy
may
represent
Objects
that
never
were
truly
such
;
it
being
very
possible
,
that
a
Man
may
contemplate
on
a
Chimera
,
a
Monster
,
or
the
like
,
that
never
had
Being
in
the
World
:
But
that
being
done
,
and
the
Imagination
examin'd
,
't
will
be
found
,
that
such
Particulars
had
a
precedent
residence
in
the
Senses
;
however
disorderly
or
uncouthly
the
Figures
of
different
Bodies
imaginably
appearing
:
For
Example
,
't
is
impossible
,
otherwise
,
to
imagine
a
Substance
partly
composed
of
Man
and
Beast
,
such
as
the
Centaurs
,
or
other
seeming
Mixtures
of
Creatures
which
had
no
other
rise
than
from
Poetical
Fables
:
Yet
these
being
substantially
represented
by
the
Fancy
either
waking
,
or
sleeping
;
the
sensitive
Part
of
the
Imagination
will
peremptorily
determine
,
That
the
different
Shapes
and
Figures
of
any
such
Things
that
the
Fancy
seems
to
Unite
,
had
a
precedent
Residence
in
the
Senses
;
as
their
Species
had
been
discernable
in
Part
,
or
in
their
whole
Shape
and
Figure
:
It
being
no
less
easie
to
imagine
half
a
Man
,
or
half
a
Horse
,
than
it
is
to
conjoyn
their
Proportions
by
the
license
of
Fancy
as
it
may
Intrigue
with
our
Senses
:
So
that
whether
this
Learned
Monsieur
were
sleeping
or
waking
when
he
inscrib'd
this
Query
,
't
is
certain
,
That
he
declin'd
the
sensible
Method
of
his
Intellect
,
as
he
undertakes
to
separate
the
Mind
from
participating
with
the
Senses
:
Yet
on
this
improbable
Distinction
,
is
grounded
much
of
his
subsequent
Matter
.
Who
affirms
immediately
after
,
That
of
Things
which
we
sometimes
judge
most
certain
,
and
such
as
may
be
properly
termed
Mathematical
Demonstrations
,
or
Principles
of
themselves
manifest
,
we
have
afterwards
doubted
;
because
,
says
he
,
we
have
observed
some
such
Propositions
that
have
been
erroneously
delivered
.
But
can
it
be
argued
from
any
Mathematical
Problem
,
That
whosoever
doubts
or
commits
that
mistake
is
not
therefore
certain
of
his
Senses
;
which
were
all
one
as
to
assert
,
That
he
who
is
not
Mathematically
knowing
(
of
which
Science
too
many
in
the
World
are
ignorant
)
cannot
assure
himself
,
that
he
is
in
any
other
kind
sensible
.
For
Illustration
,
let
a
Mathematical
Line
be
supposed
,
and
according
to
the
Axiom
of
Euclid
granted
to
signifie
length
,
but
no
breadth
,
which
may
be
allowed
a
very
necessary
and
refined
Maxim
as
being
,
in
a
Mathematical
Sense
,
the
abstracting
of
Matter
from
Lines
consider'd
in
themselves
,
that
in
substance
they
may
not
be
Part
of
their
Measure
:
But
as
a
Line
is
beheld
in
any
kind
represented
or
delineated
,
it
is
impossible
for
the
Eye
to
perceive
it
in
any
other
capacity
,
than
as
it
appears
to
have
both
Longitude
and
Latitude
;
for
else
it
could
not
be
the
Object
of
Sight
,
which
clearly
explains
the
Difference
betwixt
Geometrical
Science
and
Sense
;
the
one
being
made
evident
by
the
Instructions
and
Rules
of
Practice
,
the
other
annexed
as
a
Propriety
to
Nature
;
by
whose
assistance
a
Man
may
certainly
be
said
to
see
and
feel
tho'
totally
ignorant
of
any
Mathematical
Theorem
.
There
is
nothing
more
evident
,
than
that
every
Man
is
endu'd
with
freedome
of
Will
,
by
the
Concession
of
God
,
and
their
natural
Compositions
,
to
imploy
their
Senses
in
the
most
obvious
and
certain
way
of
Management
;
but
far
from
being
alike
capacitated
in
the
Gifts
and
Contemplation
of
the
Mind
:
One
may
perform
whatsoever
can
be
required
from
his
Senses
as
perfectly
as
another
,
notwithstanding
there
be
a
vast
disparity
in
their
Understandings
;
which
in
effect
is
granted
by
this
Author
,
as
he
words
the
Particulars
I
hitherto
treat
of
:
And
mentions
nothing
more
of
Moment
to
be
observed
,
untill
he
comes
to
his
seventh
Head
,
where
he
states
the
most
Capital
Principle
,
as
he
conceives
,
in
order
to
the
erecting
of
the
Proofs
he
subsequently
offers
:
But
whether
to
be
allowed
that
Validity
,
he
seems
to
magnifie
,
will
soon
appear
.
Rejecting
,
says
he
,
all
Things
of
which
we
can
in
any
manner
doubt
,
as
also
supposing
them
false
;
we
may
easily
suppose
,
That
there
is
no
God
,
no
Heaven
,
no
Bodies
;
and
that
we
have
neither
Hands
or
Feet
,
or
any
Bodies
:
But
not
that
we
,
who
so
imagine
,
are
nothing
;
because
it
is
absurd
to
conceive
,
That
whatsoever
thinks
does
not
Exist
at
the
Time
of
its
Thinking
:
Wherefore
he
concludes
,
That
he
is
,
and
that
he
Thinks
,
is
of
all
the
most
certain
Truth
that
can
be
acquired
by
Philosophical
Order
.
Who
would
not
judge
,
That
so
wild
an
Invention
as
this
,
in
order
to
Improve
Knowledge
,
might
not
rather
proceed
from
some
Person
in
Bedlam
,
than
from
Des-Cartes
?
Of
whom
if
Interrogated
,
how
he
comes
to
suppose
,
That
a
Man
may
point-blank
,
on
the
account
of
his
Fiction
,
deny
the
Being
of
a
God
,
together
with
all
the
visible
Particulars
already
mention'd
?
As
to
the
Existence
of
the
Deity
,
he
that
considers
the
necessity
of
its
Concession
,
as
he
beholds
the
wonderful
Conduct
of
the
Universe
,
with
so
many
miraculous
Objects
as
are
contain'd
therein
,
will
as
soon
give
credit
to
any
Forgery
of
Fables
,
as
to
doubt
of
the
World
's
Omnipotent
Creator
.
And
no
less
impossible
to
acquiesce
in
his
other
Suppositions
;
there
being
no
Body
that
has
his
Eyes
to
See
,
and
Hands
and
Feet
,
can
doubt
,
That
he
discerns
That
which
is
called
Heaven
above
his
Head
,
and
that
he
feels
with
Hands
,
and
treads
on
the
Earth
with
Feet
.
But
,
if
you
'l
pass
the
Supposition
of
Des-Cartes
,
he
will
assure
you
,
That
both
Seeing
and
Feeling
is
not
so
Intelligible
,
as
Ego
cogito
,
and
Ego
sum
:
Whereas
,
in
truth
,
I
neither
can
understand
,
That
I
either
Live
or
Think
,
but
as
my
Senses
Conspire
with
my
Intellect
:
If
not
,
one
may
as
well
conclude
,
That
he
may
live
without
Thinking
of
whatsoever
he
knew
before
,
or
was
sensibly
requisite
to
his
Being
and
Life
.
So
nakedly
has
this
Author
stript
the
Humane
Soul
from
the
necessity
of
participating
with
the
Body
;
and
This
he
farther
undertakes
to
Affirm
by
his
next
Step
,
where
he
positively
expresses
,
That
there
is
no
other
Method
of
defining
the
Nature
of
the
Mind
,
and
its
distinction
from
the
Body
:
Adding
,
That
it
may
be
done
by
Examining
what
we
are
,
and
supposing
all
Things
false
that
are
diverse
from
us
;
whence
(
says
he
)
we
may
perspicuously
apprehend
,
That
no
extension
,
Figure
,
local
Motion
,
nor
any
Thing
like
these
,
Attributed
to
the
Body
,
could
appertain
to
our
Nature
:
On
which
account
he
concludes
,
That
meer
Cogitation
is
more
to
be
preferred
,
in
point
of
certainty
,
than
any
Corporeal
Thing
that
could
be
Apprehended
.
To
which
I
Answer
,
That
had
it
been
demanded
,
of
this
thinking
Gentleman
,
Whether
at
the
time
he
writ
This
Treatise
,
he
did
not
Contemplate
of
some
Bodily
Notion
?
For
how
could
he
Pen
the
Wording
in
any
Kind
of
Extension
,
Figure
,
local
Motion
,
or
the
like
,
and
be
without
Thought
of
their
Being
,
when
he
nam'd
them
such
?
Had
he
been
in
that
Season
,
to
have
Answer'd
This
Querie
,
it
must
have
posed
his
Contemplating
in
the
singular
way
he
proposes
.
And
if
the
Author
of
this
Conceit
could
not
perform
what
he
requires
,
it
could
not
be
Doctrinal
to
others
:
It
being
as
Impossible
totally
to
separate
the
Mind
from
the
Senses
,
as
to
think
of
a
Non-Entity
,
or
what
has
no
Existence
;
which
were
a
contradiction
to
Nature
and
the
sensible
Impression
adherent
to
the
Intellect
with
the
Being
of
Things
;
and
such
s
cannot
be
apprehended
by
it
,
otherwise
than
as
they
are
Compossed
of
quantitive
and
Bodily
Parts
.
Could
I
imagine
another
World
as
vast
as
This
,
with
as
many
Individual
Beings
and
Creatures
of
all
Sorts
,
as
are
contained
within
the
Compass
of
the
Universe
we
Inhabit
;
I
could
think
of
no
other
in
all
its
Parts
,
than
such
a
One
,
or
in
likeness
,
the
same
with
This
,
that
had
with
all
its
Particulars
,
been
the
precedent
sensible
Object
,
of
my
Understanding
.
So
heterogeneous
to
the
Nature
of
Humane
Comprehension
,
is
the
Principle
of
Des-Cartes
,
whereby
he
endeavours
to
separate
the
Imagination
from
the
Commixture
it
has
with
our
Senses
.
These
Discussions
,
if
duly
considered
,
are
sufficient
to
defeat
the
farther
Progress
of
his
Maxims
;
which
,
in
Effect
,
will
be
liable
to
the
same
Confutation
:
But
to
give
him
the
Scope
he
takes
,
together
with
the
Advantage
he
can
make
by
it
;
let
us
admit
the
Question
he
makes
,
in
his
Ninth
Particular
,
which
he
conceives
very
Emphatical
to
the
purpose
;
and
where
he
has
this
passage
;
supposing
,
by
a
kind
of
Interlude
of
his
Fancy
,
himself
to
See
,
to
Walk
,
and
have
Being
,
and
all
these
Corporeally
performed
,
yet
makes
no
certain
Conclusion
from
thence
:
Because
(
says
he
,
)
I
may
sleeping
think
I
See
,
or
Walk
,
notwithstanding
my
Eyes
be
not
open
,
and
that
I
move
not
from
the
Place
I
was
in
,
and
perhaps
as
if
I
conceiv'd
that
I
had
no
Body
:
All
which
if
referred
to
the
Operation
of
the
Mind
,
whereby
he
Imagin'd
or
Thought
that
he
saw
and
walked
,
he
determines
certain
.
And
I
Affirm
no
less
,
if
to
the
Imagination
be
annexed
,
the
Impression
made
in
it
,
by
the
Senses
.
For
so
I
can
Think
that
I
saw
,
or
walk'd
when
I
Slept
;
which
Imports
no
more
,
than
that
there
was
a
Residence
in
my
Intellect
,
conveyed
by
my
Senses
of
my
Seeing
,
and
observing
of
my
walking
Person
when
I
was
really
Awake
.
So
that
it
must
be
a
very
empty
Notion
to
conceive
,
That
I
can
be
Personated
meerly
by
the
working
of
my
Brain
,
without
Comprehending
any
concern
of
the
Senses
:
For
Example
,
Seeing
,
or
Moving
must
needs
have
a
necessary
Relation
to
my
Bodily
Parts
,
and
the
Senses
that
appertain
to
Motion
;
as
I
cannot
move
on
the
Ground
,
but
as
,
on
it
,
I
feel
I
move
.
So
that
all
that
can
be
Implied
from
this
visionary
Conceit
of
Des-Cartes
,
is
,
That
the
Fancy
imaginarily
Retain'd
,
what
before
had
been
actually
performed
by
the
Senses
.
He
proceeds
to
Explicate
,
That
misconception
,
by
not
orderly
Philosophizing
,
is
the
absolute
Cause
that
the
Mind
is
not
accurately
distinguished
from
the
Body
.
And
here
,
methinks
,
he
imposes
too
critical
a
Task
to
be
practically
Discharged
by
the
common
Use
of
Humane
Understanding
,
considering
how
few
the
World
affords
that
are
philosophically
Accomplished
,
or
sufficiently
Instructed
to
that
purpose
:
Or
if
they
were
,
could
they
be
therefore
convinced
,
That
his
manner
of
distinguishing
the
Mind
from
the
Body
,
is
not
a
more
refined
Conceit
than
can
be
exerted
by
any
Imagination
that
resides
in
Bodily
Composition
?
Is
it
not
manifest
,
that
Elementary
Substances
are
the
Ingredients
of
our
Constitutions
as
they
temper
our
Flesh
and
Bloud
?
And
can
the
Soul
that
resides
within
their
Circumference
,
and
Acts
by
them
,
contemplate
her self
discharged
from
them
;
yet
at
the
same
time
,
as
is
acknowledged
by
Des-Cartes
,
imploy
her
Imagination
in
Representing
such
Objects
as
could
not
be
known
to
her
,
but
as
the
Senses
had
made
their
Impressions
,
on
Things
,
on
the
Intellect
,
that
in
their
material
Proprieties
and
Shapes
had
been
precedently
apprehended
by
them
:
And
it
were
unnaturally
absurd
to
annex
Thought
to
any
other
Method
actuated
by
the
Brain
of
Man
:
It
being
no
less
Insignificant
to
allow
the
Mind
a
distinct
Exercise
within
the
Body
,
the
Region
of
her
Dominion
,
than
to
suppose
a
Prince
to
Govern
without
the
requisite
Assistance
of
his
Subjects
.
Thus
far
,
I
conceive
,
stand
sufficiently
Taxed
the
groundless
Mistakes
,
if
not
Fictions
of
this
Learned
Author
:
Whose
Defects
did
chiefly
Emerge
from
his
attributing
to
his
Abilities
,
as
if
proceeding
from
him
as
the
first
of
Men
,
that
by
their
Grandeur
could
remove
such
Difficulties
,
that
,
in
their
Nature
,
are
too
perplexed
for
the
Resolution
of
the
eruditest
Pen
,
as
they
relate
to
the
manner
of
Being
and
Acting
of
the
Humane
Soul
:
Which
if
considered
absolutely
spiritual
;
the
Question
may
be
,
How
any
Thing
,
perfectly
spiritual
,
can
be
Inclosed
,
Actuate
,
and
Exist
in
a
Corporeal
Substance
?
Since
in
a
Philosophical
Construction
,
nothing
can
act
on
Body
,
or
have
Being
with
it
,
in
any
consideration
;
but
what
is
composed
of
Bodily
Parts
.
If
contrarily
,
the
Mind
or
Soul
of
Man
,
be
deemed
a
material
Essence
,
the
Attribute
of
Immortality
conferred
on
its
Dignity
by
common
Opinion
,
will
be
debas'd
by
That
Definition
;
notwithstanding
it
may
be
affirmed
,
That
whatsoever
its
Substance
is
,
or
manner
of
being
in
the
Humane
Body
;
it
is
equally
facile
to
the
Omnipotent
to
eternilize
its
Existence
,
as
to
Transform
by
Resurrection
,
the
Dust
of
a
rotten
Carkass
to
the
material
Figure
and
Parts
of
the
Body
that
had
been
so
consumed
.
In
the
next
place
he
takes
for
granted
,
That
the
Mind
may
with
that
simplicity
understand
it self
,
as
it
may
doubt
of
all
Things
else
.
But
how
can
that
bare
Intelligence
be
Attributed
to
the
Mind
,
that
cannot
by
what
has
been
before
discussed
,
so
much
as
Ruminate
of
any
Thing
of
which
it
does
not
participate
with
the
Senses
?
The
Reason
he
gives
to
the
contrary
,
is
,
That
the
Mind
finding
in
its
self
many
Ideas
,
which
so
long
as
it
contemplates
,
and
of
nothing
,
without
it self
,
either
Affirms
,
or
Denies
,
it
cannot
be
deceived
.
But
can
he
prove
that
the
Mind
,
at
that
time
he
proposes
,
has
no
Comixture
with
the
Senses
:
The
Argument
he
gives
to
make
good
his
Assertion
,
is
,
That
the
Mind
being
furnished
with
divers
Notions
,
composeth
Demonstrations
,
to
which
so
long
as
it
attends
,
it
assures
it self
that
they
are
true
.
And
what
these
Ideas
are
he
Exemplifies
,
by
Affirming
,
That
the
Mind
is
replenished
with
Ideas
of
Numbers
and
Figures
;
besides
common
Notions
,
amongst
which
this
,
that
if
to
Equals
be
added
Equals
,
there
shall
remain
Equals
,
and
the
like
;
on
which
ground
he
proves
,
That
the
three
Angles
of
every
plain
Triangle
are
Equal
to
two
Right
.
Which
cannot
be
denied
by
any
Man
that
understands
Mathematical
Certainties
.
But
must
every
Man
that
Reads
Des-Cartes
,
be
so
skilled
in
that
Science
as
to
be
able
to
Demonstrate
,
That
the
three
Angles
of
a
Triangle
are
equal
to
two
Right
Ones
;
which
many
thousands
of
Men
are
not
able
to
perform
?
And
if
not
,
they
will
be
little
advantaged
by
the
Notions
here
mentioned
of
this
Author
.
However
,
to
treat
him
in
his
own
Method
,
and
for
satisfaction
of
such
as
are
mathematically
knowing
;
Can
it
be
denyed
,
That
taking
the
half
of
Four
,
there
will
equally
remain
Two
:
And
this
must
properly
signifie
the
Substracting
from
some
Numerical
Quantity
,
as
it
really
Relates
to
its
Arithmetical
Proportion
or
Measure
;
it
being
impossible
to
take
the
half
of
Nothing
:
Wherefore
the
Maxim
must
have
reference
to
some
substantial
Thing
;
or
as
the
Figure
of
Four
had
been
precedently
seen
,
or
written
,
to
whatsoever
purpose
it
might
sensibly
Relate
;
and
if
so
,
the
Demonstration
cannot
meerly
proceed
from
the
Mind
without
the
concurrance
of
the
Sense
;
as
I
cannot
tell
One
,
Two
,
Three
,
and
not
be
apprehensive
,
that
I
count
Something
.
And
he
that
would
determine
to
the
contrary
,
may
as
well
Affirm
,
That
a
Man
can
tell
Cash
without
the
Use
of
his
Feeling
and
Fingers
;
or
fancy
Money
in
a
Bag
and
be
able
to
compute
its
Summ
by
the
notional
operation
of
the
Mind
,
according
as
it
is
applyed
by
this
Author
.
Who
to
exalt
the
height
of
his
Ideas
,
tho'
far
incompatible
to
what
he
designs
'em
,
he
undertakes
to
prove
,
That
amongst
the
Troops
of
Fancy
,
which
may
be
exerted
by
the
Brain
,
there
will
be
found
one
of
that
sublime
Tendency
,
that
the
most
perfect
Existence
,
or
Being
of
a
God
,
may
be
implyed
by
it
;
together
with
such
a
necessary
and
eternal
Being
,
as
distinguishes
it
from
the
possible
,
or
contingent
Existence
that
may
be
attributed
to
all
other
Things
.
If
This
Doctrine
be
true
;
I
may
consequently
determine
,
That
the
Methods
of
Providence
by
which
the
Universe
and
whatsoever
it
contains
Subsist
,
are
but
so
many
Contingencies
;
or
that
't
was
accidental
that
the
Sun
did
yesterday
Ascend
to
the
Meridian
,
if
not
Deified
by
an
Idea
of
his
Existence
:
Whereas
there
must
be
such
a
determined
and
necessary
Being
of
Providence
,
by
the
Decree
of
the
Almighty
,
in
the
Conduct
and
Preservation
of
the
Universe
,
with
whatsoever
it
contains
,
that
it
cannot
have
a
Period
otherwise
than
by
a
total
Cessation
of
its
natural
Effects
and
Operations
,
as
so
many
Bounties
conferred
from
above
,
on
the
vast
Circumference
of
the
World
,
together
with
every
Individual
Thing
that
appertains
to
it
.
Not
that
it
can
be
denyed
,
That
by
the
usual
Effects
of
Nature
,
no
Minute
does
pass
in
which
there
are
not
produced
Innumerable
Alterations
as
in
course
,
Generation
and
Corruption
succeed
one
another
in
the
various
Changes
of
all
Things
that
have
Life
and
Growth
:
Yet
,
not
to
be
implied
,
That
by
any
Idea
of
them
that
can
be
imagined
,
according
to
This
Author
,
is
to
be
understood
that
they
accidentally
subsist
,
or
vary
in
their
manner
of
Being
,
which
would
,
by
Construction
,
Impute
Contingencies
to
the
Incomprehensible
Wisdom
and
Methods
of
Providence
tending
to
the
Conservation
and
Production
of
Men
and
Creatures
.
But
to
return
to
the
remaining
Part
of
his
Fourteenth
Particular
,
where
he
undertakes
,
with
ample
Assurance
,
to
exalt
his
Idea
of
the
Being
of
a
God
,
by
the
Proof
that
is
to
be
made
,
that
the
three
Angles
of
a
Triangle
are
equal
to
two
Right
,
from
whence
as
a
parallel
certainty
he
concludes
the
Existence
of
God
supremely
Perfect
.
But
can
it
be
Affirmed
of
any
Idea
,
as
he
terms
it
,
That
because
it
is
a
Mathematical
Truth
,
That
the
three
Angles
of
a
Triangle
are
equal
to
two
Right
;
that
it
is
sufficient
to
prove
,
from
That
Theorem
,
the
miraculous
Being
and
Perfection
of
Omnipotencie
.
And
thus
he
again
supposes
,
That
all
Men
must
be
so
far
Geometrically
Knowing
,
or
they
will
be
deficient
,
or
without
demonstrative
Conviction
that
the
Deity
does
Exist
.
If
This
Doctrine
were
true
,
it
were
no
less
requisite
that
all
Mankind
should
have
Recourse
,
betimes
,
to
the
School
of
Euclid
;
where
they
might
be
Instructed
as
fully
of
the
necessary
Proportions
of
all
the
Angles
and
sides
of
that
Figure
,
together
with
what
its
Area
contains
in
Feet
,
Inches
,
or
the
like
;
naturally
and
usefully
applicable
to
Corporeal
Measures
:
Which
were
very
disconsonant
to
his
Idea
of
any
Perfection
in
a
Triangle
,
as
he
would
parallel
it
to
the
proving
of
the
Existence
of
the
Deity
;
which
cannot
be
likened
to
any
Commensurable
Figure
,
or
Being
:
Because
two
Immensely
Infinite
to
come
within
the
Precinct
or
Computation
of
Lines
.
And
he
that
most
exactly
discerns
the
Properties
of
a
Triangle
,
in
every
of
its
Capacities
,
can
but
apply
it
to
Commensurable
Parts
and
Proportions
,
as
before
express'd
,
and
nothing
more
absurd
than
to
assimilate
their
Proofs
,
on
any
account
,
to
the
undenyable
Existence
of
the
Omnipotent
so
fully
evident
to
the
Eye
and
Sense
,
in
the
sublime
Wonders
beheld
within
the
Compass
of
the
Universe
:
Insomuch
,
That
it
is
very
Emphatically
expressed
by
the
Poet
,
where
he
Affirms
,
That
God
has
taken
care
to
Inform
us
by
miraculous
Mediums
suitable
to
these
Words
—
Os
homini
sublime
dedit
Caelumque
videre
,
jussit
et
erectos
ad
sidera
tollere
vultus
.
As
much
more
obvious
to
general
Apprehension
than
any
Geometrical
Problem
.
Could
it
be
unknown
to
the
Intelligent
Des-Cartes
,
how
vast
a
multitude
of
Humane
Kind
are
scarce
able
to
Define
a
Triangle
as
a
Figure
consisting
of
three
Angles
;
and
far
less
apprehensive
of
the
Truth
of
its
useful
Attributes
;
if
not
Regardlesly
unconcerned
,
whether
there
is
such
a
Thing
or
no
;
or
not
at
all
conducing
to
the
Exerting
of
Omnipotence
?
For
which
they
conceive
they
are
,
by
the
Goodness
of
Providence
,
furnished
with
more
palpable
Motives
:
And
such
as
are
approved
by
himself
,
as
shall
be
observed
in
convenient
Place
.
In
the
mean
time
he
much
Insists
on
his
Triangular
Idea
,
as
a
Truth
that
gives
a
main
Rise
to
the
Proof
of
the
necessary
Existence
of
Omnipotence
;
because
as
he
Affirms
,
That
there
is
no
other
Idea
to
be
found
so
absolutely
certain
;
and
yet
he
Grants
,
in
effect
,
That
it
is
no
more
than
that
,
in
a
Triangle
,
the
three
Angles
are
equal
to
two
Right
:
The
disparity
whereof
,
as
he
renders
the
Application
,
has
been
,
I
presume
,
sufficiently
noted
already
.
Notwithstanding
,
it
may
not
improperly
be
farther
demanded
,
Why
a
Person
of
his
exquisite
Science
should
not
alledge
other
Mathematical
Certainties
,
rather
than
fix
,
as
he
seems
to
do
,
on
the
peculiar
Example
he
gives
of
a
Triangle
?
Yet
not
to
be
questioned
that
the
manifest
Perfection
of
a
Circle
,
in
being
a
Round
without
any
Point
that
can
signifie
its
Beginning
or
End
;
together
with
the
admirable
Equality
;
not
to
be
found
in
any
other
Figure
,
that
every
Line
,
as
so
many
wonderful
Attributes
,
has
to
each
other
,
if
drawn
from
its
Center
to
its
Circumference
;
is
a
more
Sublime
resemblance
and
Proof
of
an
Infinite
Being
,
than
is
consistent
with
a
Triangle
.
All
which
,
but
most
especially
its
Circular
Perfection
,
if
considered
by
its
proper
Excellency
,
is
no
other
than
an
Indeterminate
Individual
,
or
Geometrical
Wonder
,
not
to
be
Attributed
to
any
other
Figure
:
No
Man
having
ever
been
able
to
give
it
an
exact
Measure
,
or
such
as
may
be
deemed
its
Square
;
tho'
the
accurate
Endeavour
of
the
Famous
in
Mathematical
Science
.
Whereas
the
Triangle
is
every
way
comensurable
by
the
Sides
and
Angles
it
contains
.
If
a
Unite
be
considered
in
its
Arithmetical
Capacity
,
it
is
a
nearer
Parallel
to
the
proving
of
an
Incomprehensible
Existence
of
God
,
than
can
be
deduced
from
the
Idea
he
undertakes
to
give
of
a
Triangle
:
Nothing
being
more
admirable
than
the
Entireness
of
the
number
One
;
in
being
both
its
own
Root
and
Square
,
and
also
its
Cube
and
Root
;
and
in
the
same
manner
continues
,
in
a
Geometrical
Progression
,
to
the
highest
of
Powers
:
Nor
can
it
be
wholly
Divided
or
Substracted
by
any
other
Number
:
Which
Excellencies
solely
appertain
to
Unity
.
Yet
from
none
of
these
Examples
,
howsoever
certain
in
themselves
,
can
be
asserted
the
Existence
of
God
by
such
an
Idea
,
of
any
of
them
,
as
may
Universally
prove
the
necessary
Existence
of
the
Deity
,
both
as
they
are
the
Truths
of
Science
;
and
therefore
not
every
Man
's
sensible
Conviction
,
as
also
that
they
are
only
applicable
to
Things
of
a
material
Being
;
As
I
cannot
term
the
Square
,
Cube
,
or
any
figurative
Demensions
,
the
Comprehension
or
Measures
of
Nothing
:
Which
,
in
effect
,
is
required
by
Des-Cartes
,
as
he
would
Abstract
his
Speculation
from
all
concomitancy
with
the
Bodily
Senses
:
And
consequently
imputes
it
as
a
Fault
,
or
Neglect
in
not
distinguishing
accordingly
,
the
perfect
Idea
of
God
,
as
it
Impresses
on
the
Mind
the
necessary
existency
of
the
Almighty
.
But
the
main
Objection
is
,
and
far
from
being
Answered
by
him
,
That
the
Imagination
cannot
be
separated
from
Objects
of
Sense
:
For
let
a
Man
Contemplate
with
the
utmost
exactness
that
his
Mind
can
afford
,
it
will
certainly
terminate
on
one
Thing
or
other
,
that
resembles
Material
Parts
;
tho'
by
Supposition
as
vastly
Extended
as
't
is
possible
to
Imagine
:
Wherefore
had
this
learned
Gentleman
thoroughly
considered
the
Speculative
Part
,
of
his
Idea
,
when
he
Inscrib'd
its
Notion
;
as
sure
as
he
was
of
Humane
Composition
,
he
would
have
annexed
a
Corporeal
Representation
,
in
some
kind
,
to
what
he
calls
his
Idea
;
or
he
must
,
as
Insignificantly
,
or
as
near
to
nothing
have
imployed
the
Labour
of
his
Brain
,
as
if
he
could
have
Contemplated
of
a
Vacuity
:
All
which
is
equally
absurd
to
whomsoever
will
allow
to
himself
the
liberty
of
Thinking
.
On
which
consideration
,
and
fully
to
confute
his
Supposition
of
bare
Ideas
of
the
Mind
:
It
has
pleased
the
Almighty
by
the
wonderful
and
no
less
apparent
Prospect
of
the
Universe
,
with
every
Thing
contained
within
its
Boundless
Complex
;
to
convince
us
,
That
nothing
is
comprehended
by
it
,
but
what
may
imply
the
Denomination
of
Corporeal
Miracles
:
Yet
so
admirably
different
,
that
what
is
of
Elementary
Form
and
Substance
,
within
the
Residence
of
Earth
and
Air
,
seems
perfectly
distinguished
by
the
manner
of
Being
and
Essence
,
of
the
Sun
and
Stars
,
tho'
of
Bodily
Resemblance
:
Yet
none
of
them
have
other
appearance
,
in
the
most
Refined
Conception
we
have
of
their
Natures
,
than
Objects
of
our
Senses
.
And
tho'
the
Original
of
the
Universe
,
or
the
Individuals
it
Comprehends
,
be
not
manifest
by
any
external
Assurance
;
't
is
perfectly
evident
,
That
they
had
a
Beginning
from
an
Omnipotent
Cause
;
by
reason
that
our
not
knowing
how
they
had
Primitive
Existence
;
is
an
undeniable
Conviction
,
That
in
being
Miraculous
to
our
Understanding
,
or
as
so
many
Actual
Works
,
wonderfully
visible
;
they
could
not
be
produced
,
or
continued
,
otherwise
than
by
an
Omnipotent
,
Incomprehensible
Will
and
Providence
.
So
far
does
the
Observation
of
admirable
Facts
,
that
by
Divine
Conduct
are
openly
exposed
to
the
Eyes
of
our
Reason
and
Sense
,
exceed
the
most
Refined
Dictates
of
Science
;
as
they
direct
the
Sublime
Ascents
of
our
Conceptions
by
a
more
exact
Progression
,
than
Geometrically
can
be
given
to
the
highest
of
its
Powers
.
How
impertinent
is
it
then
to
depart
from
the
Road
of
Common
Sense
,
by
supposing
such
an
Idea
in
the
Mind
,
as
from
any
Mathematical
Problem
might
guide
us
to
the
Proof
of
a
Deified
Existence
?
tho'
contrary
to
the
palpable
Method
of
the
Omnipotent
,
Ordained
by
the
Miracles
of
his
Works
:
Which
enormous
Mistake
is
evidently
This
Author's
,
in
a
great
Part
of
his
Treatise
,
as
he
mainly
endeavours
to
Parallel
his
Demonstration
of
the
Existence
of
God
with
Mathematical
Certainty
.
Which
Science
,
tho'
above
all
to
be
preferred
,
for
the
Dignity
of
its
unerrable
Maxims
,
and
particularly
so
esteemed
by
me
:
Yet
I
cannot
but
judge
it
Incompatibly
applied
,
even
by
this
learned
Author
,
to
the
purpose
he
would
intend
it
;
and
deserves
a
Remark
accordingly
.
He
yet
farther
proceeds
to
heighten
his
Notion
of
Ideas
;
amongst
which
he
selects
the
Idea
of
something
most
exquisitely
perfect
;
by
which
he
would
have
understood
the
necessary
Existence
of
God
.
I
will
favour
the
Ambiguity
of
his
Expression
so
far
as
not
to
believe
,
That
he
meant
by
his
Idea
a
necessitated
Existence
,
which
could
imply
,
that
the
Deity
had
an
Exigency
of
Being
from
some
other
Thing
:
Because
,
whatsoever
is
necessitated
cannot
have
,
of
it self
,
an
entire
voluntary
Existence
;
or
,
as
one
Cause
might
Necessitate
the
Being
of
another
;
which
cannot
be
applied
to
Supreme
and
Infinite
Perfection
.
Nor
was
it
possible
for
him
or
any
Man
to
Imagine
,
by
the
most
Refin'd
Contemplation
,
That
the
necessary
Existence
of
God
can
be
more
clearly
understood
,
then
by
the
Actual
Prospect
he
has
given
us
of
his
All-Sufficiency
,
and
wonderful
Providence
annexed
to
the
Conservation
of
the
Universe
,
and
All
it
contains
.
And
if
otherwise
Interpreted
,
the
Being
of
God
,
as
separated
from
the
Miraculous
Prospect
and
Munificence
we
actually
receive
from
the
excellency
of
his
Works
,
that
fill
the
World
we
Inhabit
:
Were
in
effect
to
Attribute
to
the
Deity
a
solitary
Existence
,
or
not
the
Author
of
the
Innumerable
Effects
of
Infinite
Goodness
that
have
an
Emanation
from
him
.
So
that
't
is
not
any
Idea
,
of
necessary
Existence
by
which
God
can
be
apprehended
;
but
rather
the
necessitated
Being
that
the
Total
Comprehension
of
Heaven
and
Earth
does
receive
from
his
Ordainment
.
Which
appears
to
be
very
significantly
the
Sense
of
This
Author
;
as
upon
farther
consideration
he
thickens
his
Idea
in
his
17th
Particular
,
where
he
has
this
Expression
:
If
any
Man
has
the
Idea
of
a
Machine
,
or
Fabrick
produced
by
most
curious
Artisice
,
he
will
concede
,
That
it
Merits
the
utmost
Inquisition
of
his
Thought
,
whereby
to
be
Informed
of
the
Authentick
Cause
by
which
it
was
so
accurately
Effected
;
and
such
as
could
by
no
Device
,
or
Humane
Skill
,
receive
Perfection
.
What
could
these
Words
Import
,
other
than
his
substantial
Idea
of
the
Constituted
Being
and
Conservation
of
the
Universe
,
in
Reference
to
God
the
Author
?
And
having
added
to
his
Idea
,
the
weighty
Consideration
of
the
World's
Existence
,
he
might
well
acknowledge
,
That
it
is
the
substantial
Union
of
Matter
and
Form
,
that
gives
admirable
Subsistence
to
every
Individual
Thing
,
Circumscribed
by
the
mighty
Universe
;
wherein
is
visibly
presented
,
by
the
wondrous
Proprieties
of
Composition
and
Conduct
,
an
Incomprehensible
Founder
.
Which
Perfections
not
to
be
Imitated
by
any
Parallel
Structure
,
or
performed
by
Humane
Industry
or
Art
;
he
fully
annexeth
to
their
Excellencies
,
the
necessary
Dependency
and
Manifestation
of
Omnipotent
Power
.
By
which
Method
,
according
to
the
soundest
Speculation
of
Des-Cartes
,
may
be
perspicuously
Exerted
the
otherwise
Indefinable
Being
of
the
Almighty
:
Because
,
as
he
grants
,
the
Extent
of
Humane
Composition
,
in
Soul
and
Body
,
cannot
farther
Ascend
than
by
Objects
of
Sense
,
or
such
as
have
visible
Limitation
,
to
the
Admiration
,
tho'
not
to
the
perfect
Definition
of
their
sublime
Cause
;
which
can
be
no
other
than
God
as
far
exceeding
all
Imaginable
expressing
and
height
of
Rational
Accents
.
And
is
not
this
Doctrine
more
readily
apprehended
by
all
that
may
,
(
if
they
please
)
be
ocular
Spectators
,
or
by
any
means
sensible
Discerners
of
the
Works
of
the
World
,
that
,
by
Omnipotent
Appointment
Surround
them
above
,
and
below
;
than
from
the
dry
Idea
of
a
Triangle
,
whose
three
Angles
amount
to
two
Right
:
And
from
thence
deduce
the
Truth
of
God's
necessary
Existence
;
which
if
possible
,
by
Mankind
,
so
to
be
Demonstrated
,
't
were
no
less
requisite
for
Women
than
Men
,
to
be
able
to
Resolve
the
Problem
;
if
they
would
Assert
their
Belief
of
the
Being
of
a
Deity
:
It
being
highly
necessary
,
in
order
to
that
especial
Concern
,
that
there
should
be
a
sufficient
Number
of
Female
Geometricians
:
Which
I
confess
might
add
Certainty
to
their
Instructions
,
tho'
not
otherwise
Divine
,
when
they
Preach
in
the
Society
of
Quakers
.
Wherefore
I
may
well
admire
,
That
such
a
Confufed
and
Impracticable
Principle
should
be
entangled
,
by
this
Author
,
with
Mathematical
Verity
;
of
which
Science
he
had
,
as
to
other
Uses
,
a
Learned
Accomplishment
:
It
being
his
real
mistake
,
or
too
much
Curiosity
,
where
he
undertakes
to
Confirm
,
by
a
Mathematical
Inference
,
That
God
does
Exist
;
instead
of
the
open
Evidence
,
that
is
visible
to
Mankind
,
from
the
Miraculous
Consistence
of
the
World
,
and
the
Works
it
comprehends
.
Wherefore
't
is
judiciously
Affirmed
by
Incomparable
Bacon
,
That
he
had
rather
be
Impos'd
on
by
the
Jewish
Talmud
,
or
Alcaron
,
then
deny
,
That
the
Universe
,
with
whatsoever
it
contains
,
is
without
the
Rule
of
a
Mind
,
or
,
which
is
all
one
,
the
Sovereignty
of
the
Deity
.
But
the
Authority
of
this
Quotation
,
together
with
the
Reasons
I
have
before
Inserted
,
are
very
disagreeable
to
the
Mental
Idea
of
Des-Cartes
,
by
which
he
rather
Infers
the
Being
of
the
Deity
by
his
Notion
of
the
Structure
of
the
World
,
than
by
the
Prospect
we
have
of
its
actual
Conduct
and
admirable
Composure
.
On
which
he
grounds
this
Interrogation
;
from
whence
(
saies
he
)
had
any
Man
Being
,
that
has
an
Idea
of
God's
Perfections
,
unless
from
something
more
perfect
than
himself
?
Which
doubtless
is
true
,
if
understood
of
the
apparent
means
described
in
the
wonderful
Figure
and
Facts
comprehended
by
the
Universe
,
as
the
Effects
of
an
Omnipotent
Cause
.
And
thus
may
Thought
ascend
,
by
a
miraculous
Scale
,
to
the
acknowledgement
of
the
Immense
Power
and
Providence
of
God
actually
manifest
by
Works
.
But
not
as
this
Author
Affirms
,
From
being
as
he
calls
it
,
naturally
Enlightned
or
Capacitated
from
a
meer
Idea
of
the
Mind
,
whereby
to
conclude
,
That
Man
has
a
present
,
or
primivitive
Existence
from
any
Thing
more
perfect
;
as
he
Insinuates
:
Since
't
is
very
possible
,
That
from
an
Idea
,
more
natural
than
his
,
may
be
Imagined
that
Humane
Composition
and
Life
,
might
be
produced
in
a
Course
of
Nature
,
which
some
have
been
prone
to
Determine
,
from
Materials
very
much
inferior
to
the
Subsistence
of
Mankind
,
either
in
Soul
or
Body
.
And
this
is
frequently
discernable
as
from
Elementary
Commixtures
and
Operations
,
Animals
proceed
from
Vegetables
,
and
the
contrary
.
Insomuch
that
Aristotle
,
in
his
last
Chapter
,
of
the
Generation
of
Animals
,
conjectures
;
That
the
Origine
of
Men
as
well
as
other
Creatures
,
might
have
in
Time
past
,
an
Earthly
Production
;
and
which
he
in
another
Place
,
supposes
,
by
a
long
backward
Computation
of
Time
,
to
have
probably
been
an
Artifice
of
Nature
heretofore
known
and
omitted
.
Yet
none
of
these
Methods
,
however
they
were
,
but
must
have
had
the
allowance
of
Providence
,
without
which
there
can
be
Nothing
,
in
any
kind
,
compleated
.
Notwithstanding
,
it
cannot
be
Affirm'd
,
with
Des-Cartes
,
That
although
we
have
not
,
as
he
alledgeth
,
Being
from
our selves
;
't
is
no
assurance
,
That
we
can
derive
our
immediate
Existence
,
from
something
more
perfect
than
our
Natures
:
Which
if
an
univocal
Truth
,
relating
to
God
,
the
most
Supreme
and
Perfect
of
Beings
;
it
may
be
objected
whether
so
many
Imperfections
as
are
naturally
Adherent
to
our
Compositions
,
could
be
consistent
with
any
Perfections
that
were
bestowed
by
the
Almighty
;
or
by
which
we
must
not
have
been
more
excellently
temper'd
in
the
best
of
our
Faculties
,
than
really
we
are
:
If
not
every
Individual
of
Mankind
equally
perfect
in
all
Parts
of
Knowledge
,
had
the
Humane
Mind
been
so
commited
to
our
Bodies
by
Supreme
Allowance
:
The
contrary
of
which
may
be
Asserted
from
Common
Experience
;
as
sure
that
Particulars
of
Mankind
are
not
more
different
in
their
External
Features
,
than
they
are
in
the
Internal
Proprieties
of
the
Soul
.
However
Des-Cartes
is
pleased
so
far
to
Dissent
from
the
Universal
Sway
of
Experimental
Science
,
that
he
undertakes
to
Philosophize
against
the
Rules
,
and
Dictates
of
Nature
,
by
devising
of
Principles
whereby
he
would
totally
sever
the
Mind
from
the
Body
:
And
with
that
Parity
too
,
that
he
excepts
no
Imbecillity
incident
to
Sex
and
Age
;
if
the
Mind
be
clearly
evacuated
,
by
a
Dose
of
his
Idea
,
from
Corporeal
Thought
,
should
it
tend
to
the
Soul
of
Being
,
Operation
and
Management
,
that
is
ineffably
conferred
by
Providence
on
the
Works
of
Nature
:
Yet
all
these
mighty
Limits
,
howsoever
appearing
providentially
impassible
;
must
be
so
refinedly
penetrated
by
his
Idea
,
that
it
may
not
encounter
a
Substance
,
tho'
no
grosser
than
the
least
Particle
of
Epicurus's
Atoms
.
But
how
to
fix
the
Imagination
on
any
Thing
of
Infinite
Perfection
,
so
as
to
surpass
the
Boundaries
of
the
Universe
;
and
in
that
vast
Journey
of
Thought
,
exempt
from
the
Intellect
,
all
Bodily
Perception
;
were
no
less
absurd
than
the
Epithete
of
an
Incorporeal
Phantasme
:
Which
every
Man
that
does
Think
,
either
Sleeping
,
or
Waking
,
may
sensibly
confute
:
It
being
impossible
to
imagine
,
by
any
strength
of
Thought
,
the
Perfections
of
God
farther
than
our
Compositions
of
Body
and
Soul
,
are
capable
to
extend
.
Yet
this
manner
of
Humane
Intelligence
,
is
so
peremptorily
thwarted
by
the
Suppositions
of
this
Author
;
That
he
undertakes
so
to
dis-joyn
the
correspondency
that
the
Intellect
has
with
the
Senses
,
That
,
according
to
his
Maxims
,
Men
cannot
be
assured
,
that
either
God
or
their
Souls
Exist
;
if
their
Imagination
be
not
very
singularly
applied
by
expelling
at
pleasure
,
all
conception
of
Bodily
Objects
;
or
that
there
is
any
such
Thing
as
Corporeal
Residence
,
or
Motion
;
or
that
the
Heavens
are
Replenished
with
Stars
;
or
that
there
is
Earth
,
or
that
Men
have
Bodies
and
sublunary
Existence
;
or
at
most
but
Moral
Certainties
,
That
we
sensibly
perceive
,
there
are
any
such
Things
:
Unless
by
his
manner
of
Idea
,
the
Mind
may
be
so
stript
from
its
Corporeal
Appurtenances
,
That
it
may
Reign
with
such
simplicity
in
its
Kingdom
of
Thought
,
that
it
may
have
nothing
to
do
with
Dominion
over
the
Senses
,
or
Body
wherein
it
has
Being
.
On
which
distinct
Method
of
Thinking
he
conceives
does
depend
the
Natural
Propriety
of
the
Soul
,
as
it
may
,
by
Imagination
,
be
separated
from
the
Body
.
To
come
therefore
to
the
Improbability
of
his
Assertion
:
Let
it
be
granted
,
That
he
,
or
any
other
Man
,
could
reject
by
Speculation
all
Bodily
Particulars
that
are
visibly
and
sensibly
perceived
within
the
Compass
of
the
World
;
were
it
possible
,
at
the
same
time
,
to
entertain
Thought
by
no
Representation
of
other
Things
of
a
Corporeal
Nature
;
which
would
amount
to
the
creating
of
Thought
somewhat
more
Fictitious
than
when
ensoul'd
by
Poets
their
Invention
of
Gods
and
Goddesses
:
Because
they
did
not
transport
their
Fictions
beyond
,
or
without
the
resembling
of
Something
in
Being
before
.
But
exceeded
by
the
Imaginary
Suggestions
of
this
Author
,
who
gives
no
rise
to
his
Thought
from
any
Thing
by
likeness
precedently
known
to
himself
,
or
any
Body
else
:
Yet
from
this
pure
Conceit
does
he
argue
the
clear
Existence
of
the
Humane
Soul
,
and
the
Knowledge
that
it
may
perfectly
have
of
the
Being
of
God
.
I
should
not
have
made
this
Discussion
here
,
being
much
to
the
purpose
of
which
I
have
already
Treated
;
had
not
Occasion
been
given
,
by
what
succeeds
,
so
far
to
Impress
,
its
necessary
Reiteration
.
To
proceed
therefore
with
him
to
his
21
Particular
,
where
he
undertakes
to
prove
,
That
from
the
Evidence
we
have
of
Something
more
perfect
than
our selves
,
we
may
clearly
determine
the
manner
of
our
Duration
,
and
Temporary
Continuance
;
as
also
the
natural
Subsistence
of
all
other
Things
;
because
,
as
he
alledgeth
,
no
such
Particulars
depend
on
themselves
.
Which
is
a
clear
Truth
,
if
he
would
intend
by
his
Notion
the
Intermediate
Conduct
of
Providence
in
the
Modalities
,
Production
and
Conservation
it
gives
,
in
a
usual
Course
,
to
Things
within
the
Boundaries
of
the
Universe
.
In
which
may
be
discerned
,
That
some
Individuals
are
more
or
less
durable
,
or
subject
to
Decay
,
Alteration
and
Periods
of
their
Existence
:
Yet
all
these
Varieties
are
not
openly
to
be
understood
otherwise
than
,
in
a
natural
Method
,
they
may
be
Effects
of
Elementary
Operations
;
and
this
is
no
less
than
experimentally
certain
,
as
sure
as
there
is
Heat
,
Cold
,
Dryness
,
and
Moisture
:
And
consequently
,
the
Ingredients
of
Bodies
as
they
have
temperatures
from
them
;
which
is
notoriously
manifest
in
the
Complexions
,
Dispositions
,
and
Tempers
of
Men
and
other
Creatures
.
But
without
these
necessary
Mediums
,
to
lift
up
our
Imagination
,
after
the
manner
of
his
Idea
,
to
a
meer
Notion
of
a
sublime
Cause
that
gives
Being
and
Conservation
to
all
Things
;
were
to
depart
from
the
immediate
School
of
Providence
,
by
undertertaking
to
be
our
own
Instructers
of
what
we
cannot
without
its
natural
Information
,
by
any
contemplative
Thought
,
or
imaginary
Speculation
,
howsoever
Refined
,
possibly
apprehend
.
Yet
on
this
incomprehensible
Way
of
Thinking
,
is
generally
Erected
the
main
Fund
,
and
Tendency
of
his
Principles
,
whereby
he
undertakes
to
Improve
Humane
Understanding
.
I
find
nothing
more
Intervenes
,
in
this
Part
of
his
Treatise
,
that
requires
in
Substance
any
farther
Remark
:
Wherefore
to
avoid
Repitition
,
I
pass
on
to
his
25th
Head
,
where
he
has
this
Expression
.
If
God
,
from
himself
,
or
others
,
Reveals
any
Thing
,
that
exceeds
the
genuine
strength
of
our
Understandings
,
such
are
the
Mysteries
of
the
Trinity
,
and
Incarnation
of
Christ
,
We
ought
not
to
refuse
their
Belief
;
nor
admire
,
That
many
Things
are
both
in
the
Immense
Nature
of
God
,
as
also
in
those
created
by
him
,
that
surpass
our
Capacities
.
All
which
I
readily
acknowledge
,
tho'
I
cannot
but
admire
,
that
so
speculative
a
Person
as
Monsieur
Des
Cartes
,
should
not
annex
to
his
Belief
of
this
Three-fold
Mystery
,
the
admirable
facility
of
Providence
,
by
which
the
most
Essential
Part
of
That
stupendious
Article
of
Humane
Faith
,
comprehended
in
Christ
the
Second
Person
in
the
Mysterious
Creed
of
Christianity
,
is
so
far
,
for
our
more
sensible
Conviction
,
of
familiar
Resemblance
to
the
Works
of
the
Omnipotent
,
as
they
are
composed
of
Bodily
Life
and
Figure
,
relating
to
Man
and
Creatures
;
that
by
this
Dispensation
the
Redeemer
of
Mankind
is
represented
in
the
Form
and
Substance
of
Flesh
,
as
the
most
captivating
Object
of
our
Devotion
and
Sense
:
It
being
impossible
to
conceive
,
how
any
Idea
of
Worship
can
so
Mystically
fasten
the
Mind
,
that
it
may
be
totally
barr'd
from
Conspiring
with
the
Senses
in
the
admittance
of
Corporeal
Objects
.
Which
may
be
no
inconsiderable
Reason
,
why
Christian
Profession
has
allowed
the
Representations
of
the
Passion
and
Resurrection
of
Christ
,
to
impress
their
Memorial
on
the
Heart
of
the
Believer
.
How
little
does
the
manner
of
this
Author's
Idea
,
so
magnified
by
his
Pen
,
conduce
to
the
proving
,
That
God
does
Exist
;
or
that
the
Worship
of
Christ
,
otherwise
than
a
Miraculous
Work
,
proceeding
from
Omnipotent
Power
,
should
be
the
Object
of
Humane
Devotion
?
With
this
Distinction
,
That
although
every
Fact
of
the
Almighty
comprehended
by
the
Universe
,
be
equally
wonderful
;
we
are
obliged
,
by
Precepts
,
to
pay
the
Duty
of
our
Souls
to
no
other
than
Christ
.
Which
this
Author
seems
to
acknowledge
,
where
he
excepts
his
bare
Idea
,
of
the
Being
of
a
Deity
,
from
the
stupendious
Co-existence
of
God
in
the
Substance
of
Flesh
:
As
if
but
beholding
to
his
Speculation
for
the
Belief
of
the
One
,
and
to
Religion
for
the
Other
.
From
whence
it
may
be
concluded
,
That
it
was
the
Design
of
Des-Cartes
to
decline
the
common
Road
of
Providence
,
in
hopes
to
be
celebrated
for
a
singular
Conceit
of
his
Brain
,
whereby
he
would
Instruct
others
to
believe
,
That
the
Method
of
God's
Works
,
tho'
as
broadly
visible
as
the
Features
of
the
World's
Face
,
were
too
narrow
to
exert
from
them
,
his
Idea
of
the
Almighty
.
Because
,
as
he
Affirms
,
'T
is
possible
to
Imagine
,
That
there
is
no
Heaven
,
no
Earth
,
no
Bodies
of
Men
;
and
yet
by
a
naked
Idea
,
in
the
Mind
,
be
assured
,
That
God
does
Exist
,
tho'
none
of
his
Works
had
Being
at
all
.
—
But
Passages
of
this
Nature
,
having
been
precedently
taxed
,
the
Reader
is
referred
to
them
.
The
next
Point
that
he
comes
close
up
to
,
is
,
That
we
ought
not
to
weary
the
Brain
with
disputing
of
what
is
meant
by
Infinite
:
Because
he
judges
it
absurd
in
Man
,
who
is
of
a
Finite
Being
,
to
determine
any
Thing
of
an
Infinite
.
To
which
purpose
he
gives
several
Instances
;
As
the
vain
Discussion
,
or
Quere
,
Whether
if
a
Line
be
supposed
Infinite
,
the
middle
Part
of
that
Line
be
not
also
Infinite
?
Because
,
with
such
Things
,
(
saies
he
)
we
ought
not
to
be
concerned
,
unless
we
Judge
our
Mind
also
Infinite
.
Which
I
fully
grant
Judiciously
Advised
:
But
find
it
very
dissentaneous
to
a
main
Notion
of
his
,
formerly
mentioned
,
whereby
he
Affirms
,
That
't
is
very
facile
by
a
meer
Idea
of
the
Mind
,
tho'
acting
within
the
Limitation
of
the
Body
,
to
imagine
the
Infinite
Existence
of
the
Deity
,
by
no
other
Speculation
than
may
be
made
on
the
Wings
of
Thought
,
when
on
its
Contemplative
Journey
.
But
how
to
be
clear
from
all
Corporeal
Impediments
,
both
within
,
and
without
the
Body
,
notwithstanding
he
here
allows
it
confined
to
a
Finite
Imagination
;
appears
too
like
a
Contradiction
,
in
the
Terms
he
delivers
;
or
which
is
much
the
same
,
that
in
one
Place
,
of
his
Writings
,
he
spoke
of
an
Infinite
Idea
,
and
of
a
Finite
in
another
:
How
therefore
to
reconcile
him
to
himself
,
on
that
account
,
is
not
to
be
apprehended
.
And
this
may
be
aptly
Inferred
from
what
he
adds
in
the
Paragraph
I
treat
of
,
where
he
Affirms
,
That
no
Extension
can
be
Imagined
so
Vast
,
that
a
Greater
cannot
be
given
;
which
is
as
numerically
certain
,
as
that
Archimedes
,
by
sixty
three
Cyphers
and
a
Unite
before
them
,
produc'd
a
greater
Number
than
could
be
Equalled
if
the
Total
World
from
the
Center
of
the
Earth
to
the
Sphere
of
the
fixed
Stars
,
were
Replenished
with
the
numerous
Particles
of
Sands
of
the
Sea
.
If
Thoughts
could
be
Multiplyed
so
as
they
might
exceed
the
Summ
before
mentioned
,
as
many
more
might
be
added
to
their
Number
:
Yet
every
particular
Thought
would
be
severally
terminated
by
some
Object
of
Sense
.
On
the
contrary
,
the
Notion
of
Infinite
may
rather
pass
for
a
manner
of
Speaking
than
actually
explicable
by
the
Humane
Intellect
:
And
thus
Immense
,
Infinite
,
and
the
like
,
are
attributed
to
God
,
not
as
their
meaning
is
otherwise
to
be
understood
than
as
they
have
Reference
to
the
Works
of
the
Almighty
;
of
which
,
because
no
account
is
to
be
given
how
they
either
began
or
are
continued
;
our
highest
Admirations
,
not
to
be
expressed
by
Accents
of
Speech
,
ought
to
exalt
our
Wonder
,
Incomprehensibly
annexed
to
a
Word
of
Infinite
Denomination
.
And
this
,
in
Substance
,
he
soon
after
concedes
;
where
he
holds
it
very
advisable
,
that
we
should
not
Inquisitively
Reason
of
Natural
Things
,
or
the
End
to
which
they
are
Ordained
,
farther
than
God
and
Nature
have
Constituted
and
Propos'd
them
to
our
Observation
,
least
we
should
seem
to
arrogate
to
our selves
any
participation
with
his
Counsels
:
To
which
he
judiciously
adds
,
That
God
is
to
be
acknowledged
the
Efficient
Cause
of
all
Things
,
yet
so
,
as
that
he
has
not
extinguished
the
Natural
Light
of
our
Understandings
in
being
familiarly
acquainted
with
such
Attributes
and
Effects
of
his
Omnipotent
Power
,
as
he
has
manifestly
exposed
to
our
Apprehensions
:
All
which
are
undoubtedly
requisite
to
our
Duty
.
But
how
does
this
concenter
with
his
single
Idea
of
God
,
as
here
he
requires
the
concurrence
of
our
Reason
and
Senses
,
to
the
useful
Exposition
of
such
Objects
as
are
manifest
to
us
?
And
what
can
be
implyed
from
thence
,
other
than
that
the
abundant
Operations
and
wonderful
Effects
of
a
Supreme
Cause
are
evident
in
the
apparent
Being
and
Works
,
within
the
Compass
of
the
Universe
,
that
must
necessarily
depend
on
it
;
without
which
it
were
impossible
for
us
to
have
the
plenitude
of
a
sensible
Conviction
?
Insomuch
,
that
I
think
it
not
improper
to
insert
the
Opinion
of
certain
a
Astrologer
;
who
Affirms
,
That
if
the
fixed
Stars
had
not
a
constant
Distance
,
or
that
the
Diurnal
Motion
of
the
Coelestial
Sphers
did
not
perpetually
move
in
Time
,
no
Individual
Thing
would
last
a
Moment
;
which
Notion
,
of
this
Astrologer
,
if
but
conjecturally
Allowed
,
has
a
far
more
significant
Relation
to
the
Proof
of
the
Existence
of
God
,
as
a
Supreme
Cause
,
than
can
be
appropriated
to
any
Idea
of
the
Mind
that
abstracts
the
Immense
means
and
Facts
of
Providence
from
the
obvious
Concurrence
they
have
with
our
Contemplation
of
the
Being
of
the
Almighty
,
and
the
superlative
Disposer
of
whatsoever
we
can
behold
,
or
Imagine
:
And
I
should
be
glad
if
the
contrary
had
not
been
the
mistake
of
the
Learned
Des-Cartes
.
His
next
Considerations
is
,
That
God
is
supremely
True
,
and
the
Illuminator
of
our
Understandings
;
and
therefore
cannot
deceive
us
,
or
at
All
the
Cause
of
those
Errors
that
we
are
of
our selves
obnoxious
to
.
Which
is
undeniable
,
if
by
the
Enlightning
of
our
Minds
,
he
means
the
Conviction
we
have
from
the
Works
and
Operations
of
Providence
,
that
conspicuously
assure
us
,
That
Omnipotence
is
their
Supreme
Cause
and
Author
.
But
if
he
explains
fully
his
meaning
,
as
he
seems
to
do
,
by
what
follows
in
his
next
Particular
;
his
Sense
is
,
That
if
we
have
a
clear
and
distinct
discernment
of
any
Object
,
by
the
Faculty
of
Knowing
given
as
from
God
,
we
cannot
be
deceived
.
Insomuch
that
he
Affirms
,
That
God
were
a
Deceiver
,
if
he
had
bestowed
on
us
a
perverse
and
false
Conception
of
Things
,
instead
of
a
true
One
.
If
This
Opinion
of
his
were
sound
,
and
that
God
had
so
impowr'd
the
Humane
Mind
,
that
it
could
,
of
it self
,
serenely
distinguish
Truth
from
Falsehood
:
What
Reason
can
be
given
why
All
Men
should
not
equally
be
perspicuously
Intelligent
,
as
most
suitable
to
the
Capacious
Munificence
of
the
Almighty
?
And
consequently
every
Man's
Reason
and
Senses
irresistably
compliant
:
Since
't
is
not
Imaginable
,
That
such
a
Gift
,
Authorized
by
God
,
could
be
less
than
Universal
and
perfect
,
as
it
must
needs
affect
the
Understandings
of
All
Mankind
;
and
next
compleat
an
Equality
of
Knowledge
and
Goodness
,
with
all
other
requisite
Endowments
of
the
Soul
:
The
possibility
of
which
is
strenuously
asserted
by
this
Author
in
his
30th
Particular
,
where
he
Affirms
,
That
these
admirable
Gifts
may
be
accomplished
as
well
Sleeping
,
as
Waking
,
if
duely
adverted
how
our
clear
Thoughts
may
be
distinguished
from
such
as
are
confused
.
Which
Direction
of
his
,
if
rendered
practicable
,
would
amply
tend
to
Humane
Felicity
,
by
cleansing
the
Minds
of
Vicious
Persons
,
Fools
,
and
Knaves
;
nay
,
abrogate
the
use
of
Bedlam
,
by
a
Recipe
from
the
Pen
of
Des-Cartes
:
Who
Affirms
,
That
't
is
but
being
thoughtfully
Industrious
and
Imaginatively
separate
,
either
Sleeping
,
or
Waking
,
the
Purity
of
Thoughts
from
such
as
are
confused
.
But
were
it
Interrogated
,
Whether
any
Sorts
of
Men
,
(
before
mentioned
)
since
none
are
excepted
by
him
,
might
not
Affert
,
with
as
much
Confidence
as
he
undertakes
to
direct
them
;
That
they
had
either
Dreaming
,
or
Waking
,
a
clear
Idea
of
Truth
,
in
one
Kind
or
other
;
which
could
not
be
mistaken
if
avowed
by
them
that
the
Notion
was
clear
and
distinct
,
and
therfore
perfect
?
Because
not
otherwise
,
as
he
alledges
,
the
Gift
of
God
,
whereby
the
Mind
of
Man
,
is
Enabled
to
separate
,
by
pure
Imagination
,
Truth
from
Falshood
.
If
Distinction
of
Thought
,
from
Thought
,
by
any
Power
of
the
Mind
,
can
be
termed
a
certain
Representation
of
Truth
,
and
principally
meant
of
God
,
or
whatsoever
is
ordain'd
by
him
;
it
must
as
has
been
already
proved
,
be
grounded
on
some
admirable
Prospect
of
the
Works
of
the
Omnipotent
,
and
thence
conclude
as
a
mighty
Truth
,
That
he
wonderfully
Exists
,
or
it
could
fix
on
nothing
.
In
Summ
,
should
a
Man
endeavour
to
Refine
the
clearest
Conception
that
he
could
possibly
have
of
a
Spiritual
Existence
,
his
Imagination
might
not
be
so
Immensely
dilated
as
to
meet
with
no
Corporeal
Stop
from
the
prone
Concurrence
of
the
Intellect
with
the
Senses
,
and
the
familiar
Admittance
that
is
yielded
,
by
the
Mind
,
to
their
Objects
:
Yet
such
a
Man
might
assure
himself
,
That
he
as
certainly
discerns
the
Truth
of
Bodily
Objects
Entertained
by
his
Imagination
,
as
can
be
pretended
,
by
any
Method
of
Thinking
,
prescribed
by
this
Author
.
And
thus
'
t
is
.
too
commonly
the
Fate
of
many
to
be
seduced
by
the
over-curiosity
,
and
search
made
by
particular
Persons
who
would
build
their
Esteem
on
the
Novelty
of
their
Tenents
;
the
usual
allurements
of
Inconstancy
in
the
Humane
Soul
:
Till
rejected
by
Time
they
are
held
no
farther
useful
than
Almanacks
out
of
Date
.
Whether
the
same
Success
may
not
be
expected
,
relating
to
some
Parts
of
the
Writings
of
Des-Cartes
,
where
he
undertakes
to
Improve
Knowledge
by
Methods
more
Consonant
to
Fiction
than
Science
,
not
a
little
to
the
disrepute
of
,
otherwise
,
his
vast
Abilities
;
I
leave
to
the
Reader
to
determine
.
In
his
9th
page
,
he
gives
us
this
Caution
,
That
notwithstanding
God
can
be
no
Deceiver
,
yet
,
frequently
it
happens
that
we
deceive
our selves
;
which
is
no
less
Divine
as
to
God
,
then
certain
that
Mankind
are
diversly
Erroneous
;
as
more
or
less
their
Frailties
are
incident
to
their
Dispositions
and
Natures
.
But
if
granted
according
to
his
often
repeated
Maxim
of
Humane
Knowledge
,
That
Perfection
of
Thought
is
so
clearly
applicable
to
the
Humane
Mind
,
that
the
cumber
of
sensible
Objects
,
may
,
by
Idea
,
be
totally
emptied
from
it
,
and
nothing
remain
but
perfect
Intelligence
:
How
,
according
to
that
Tenent
,
can
he
Affirm
,
That
the
Mind
does
admit
Deception
?
If
suitable
to
his
common
Notion
,
not
seldome
Instanced
by
him
,
the
Mind
may
be
so
notionally
and
wonderfully
Illuminated
,
that
it
cannot
be
without
Certainty
;
because
its
perfect
Apprehension
must
be
given
from
something
more
perfect
,
which
is
God
:
And
no
Body
can
think
otherwise
,
if
the
means
,
that
God
has
Ordained
by
his
Works
,
be
regardfully
considered
;
On
which
account
,
't
is
not
to
be
understood
,
how
his
manner
of
Thought
can
have
else
any
contiguity
with
our
Reason
,
or
Senses
.
And
which
,
I
suppose
,
has
been
enough
before
Confuted
.
In
his
following
Words
he
endeavours
to
be
plainer
understood
by
granting
,
That
in
the
Intellect
is
Volition
,
as
well
as
Imagination
,
which
by
its
Impulse
on
the
Humane
Mind
,
renders
it
erroneously
obnoxious
.
But
can
it
be
consistent
with
the
Notion
,
so
much
applauded
by
him
,
of
a
perfect
Idea
of
Truth
essential
,
as
he
defines
it
,
to
the
Humane
Mind
,
and
notwithstanding
that
Perfection
,
to
admit
the
possibility
of
being
Imposed
on
by
the
Will
:
Is
,
in
effect
,
to
acknowledge
,
That
there
is
no
such
perfect
Determination
in
the
Mind
whereby
to
distinguish
Truth
from
Falsehood
;
or
if
there
were
,
how
can
it
be
supposed
,
That
the
Certainty
of
the
Imagination
,
when
filling
of
the
Mind
,
would
not
subject
the
Will
to
the
reality
of
Truth
conceived
by
it
?
Which
to
deny
,
were
no
less
absurd
than
to
Assert
,
That
the
Soul
,
by
its
own
consent
,
did
Rebel
against
its
main
Prerogative
,
and
Renounce
the
highest
Propriety
of
its
Dominion
:
So
that
no
Notion
of
Truth
,
in
a
Natural
Course
,
can
have
any
stedfest
Assurance
in
the
Mind
,
if
lyable
to
the
Refractory
Contradiction
it
may
have
from
the
Will
:
Insomuch
,
That
had
he
named
the
Notional
Idea
,
he
so
much
contends
for
,
an
Irresistable
Inspiration
;
he
must
have
been
more
Divinely
understood
by
his
Reader
:
By
which
he
might
have
inferred
,
That
by
a
zealous
Contemplation
of
the
Mind
,
there
would
have
been
wanting
no
perfect
Certainty
or
Conception
,
of
all
Matters
tending
to
Holy
Religion
and
Life
:
Things
very
necessary
,
and
exceedingly
conducing
to
Universal
Satisfaction
and
Repose
of
the
Soul
,
if
such
an
agreeable
and
unerrable
Idea
could
manifestly
have
Issued
from
the
meer
Result
of
Thought
;
without
being
beholding
to
any
Intermediate
Work
,
or
Conduct
of
Providence
to
sublimate
the
Speculation
.
But
enough
has
been
before
Inserted
,
in
Opposition
to
the
manner
of
Thinking
,
prescribed
by
his
Pen
;
and
for
which
,
as
his
main
fund
,
he
requires
no
more
than
that
a
Man
should
Imagine
,
That
there
is
something
,
in
being
,
more
Perfect
then
himself
:
All
which
he
assures
might
be
accomplished
by
all
Mankind
,
as
a
Gift
,
from
above
,
conferred
on
the
Soul
;
did
not
the
peremptory
.
Sway
of
the
Will
resist
the
clear
discernment
of
Truth
Inherent
in
the
Mind
.
For
whose
single
and
unconfinable
Perfections
,
notwithstanding
he
had
averred
them
before
,
he
soon
afterwards
acknowledges
their
Limitation
in
these
Words
.
—
The
Intellect
,
(
saies
he
,
)
extends
its
preception
but
to
few
Things
offered
unto
it
.
What
he
would
mean
by
Things
offered
unto
it
,
unless
actual
Objects
,
is
not
to
be
understood
;
neither
does
he
signifie
how
he
would
otherwise
be
apprehended
by
the
Epression
;
which
can
have
no
numerical
,
or
specifical
Construction
,
except
he
had
Nominated
any
real
Thing
or
Object
represented
by
the
Imaginary
Faculty
of
the
Mind
.
From
whence
it
may
be
concluded
,
That
,
he
does
,
in
this
Place
,
in
his
own
terms
,
however
dissentaneous
to
what
he
had
formerly
Asserted
,
enough
concede
,
That
there
can
be
no
other
than
a
limited
Idea
to
Things
consisting
of
Matter
,
Form
,
and
Bodily
Parts
:
It
being
no
less
Unnatural
than
Impossible
,
That
the
Intellect
should
,
at
one
Time
,
be
conversant
with
Objects
of
Sense
,
and
at
another
,
be
wholly
intent
on
meer
Speculation
without
them
.
Yet
he
undertakes
to
Inform
,
How
this
unnatural
repugnancy
of
Thought
may
pass
on
the
Authority
of
his
Tenent
;
by
Impeaching
of
the
Humane
Will
,
for
Arbitrary
Compelling
of
the
Mind
to
be
Confused
and
Finite
;
whereas
it
would
otherwise
distinguish
by
clear
and
distinct
Certainty
whatsoever
was
imagined
by
it
.
And
yet
he
could
not
but
know
that
it
is
Inconsistent
with
the
Essential
Method
of
Rational
Understanding
,
to
averr
,
That
the
Judiciary
Part
of
the
Mind
can
be
so
compulsively
managed
,
or
streightned
by
the
Will
:
Notwithstanding
that
the
contrary
is
far
more
Intelligible
,
in
respect
that
there
can
be
no
actual
tendency
of
Thought
,
in
the
Soul
of
Man
,
but
must
have
a
necessary
Consent
of
the
Will
:
It
being
absurd
to
Imagine
,
That
a
Man
can
Think
of
any
Thing
without
its
Assent
and
Concurrence
;
which
were
no
better
Sense
,
than
if
one
could
be
said
to
Think
,
and
not
be
a
voluntary
Thinker
.
If
duely
considered
,
the
Faculties
by
which
the
Understanding
is
compleatly
Executed
;
't
is
very
demonstrable
that
the
Mind
is
not
more
Annexed
to
the
Will
,
than
furnished
by
the
Memory
;
whose
Office
is
to
keep
the
main
Records
of
the
Soul
,
and
from
their
numerous
Catalogue
present
such
Memorials
as
are
occasionally
proper
to
Attract
the
complyance
of
the
Understanding
and
Will
.
There
being
no
real
Thought
on
whatsoever
Object
imployed
,
other
than
what
has
been
,
in
Substance
,
or
Similitude
,
by
the
Memory
precedently
retain'd
.
And
therefore
unwarrantably
Asserted
the
Supposition
of
this
Author
,
whereby
he
would
Inferr
the
separate
Actings
of
the
Faculties
of
the
Soul
,
or
the
possibility
of
clear
Perception
without
their
Concurrence
.
True
it
is
,
that
Humane
Understanding
is
too
frequently
Sway'd
,
Impedited
,
and
Corrupted
,
by
the
impetuousness
of
the
Will
,
as
it
conspires
with
the
Appetite
and
Senses
,
which
by
their
plausible
,
and
importunate
Temptations
,
so
prevail
on
the
Understanding
,
that
its
Rational
Excellence
is
,
in
many
Kinds
debased
,
as
it
allows
their
Sensual
Admittance
;
but
still
no
otherwise
than
as
it
consents
with
the
Will
:
And
therefore
not
,
truly
inferred
by
this
Author
,
that
the
Intellect
is
so
wildly
guided
,
and
imposed
on
by
the
Will
,
that
it
absolutely
resigns
,
or
deserts
its
Rational
Throne
;
or
any
clear
Intelligence
that
by
the
Gift
of
the
Almighty
is
naturally
Inherent
in
the
Mind
of
Man
:
But
rather
betrayed
by
the
Treachery
of
the
Will
and
Senses
,
to
impare
by
its
frail
complyance
the
requisite
Intelligence
and
Prerogative
that
ought
to
be
inseparable
from
its
Supreme
Dominion
.
Wherefore
this
Learned
Monsieur
,
after
he
thoroughly
labour'd
the
most
concise
Criticisms
of
his
Brain
,
by
endeavouring
to
prove
That
the
Faculty
of
clear
,
and
distinct
Perception
was
Inherent
in
the
Mind
;
He
does
notwithstanding
acknowledge
,
in
divers
Passages
of
the
Treatise
I
deal
with
,
That
the
Mind
cannot
so
exert
its
Jurisdiction
as
not
to
be
Perplexedly
,
or
Confusedly
prevailed
on
by
the
Will
:
Which
he
fully
Attributes
to
the
Inveiglement
of
the
Understanding
caused
by
the
Conspiring
of
the
Will
with
the
Senses
,
and
the
natural
Freedome
by
which
it
Operates
on
the
Intelligent
Capacity
of
the
Humane
Soul
:
Which
is
,
in
Substance
,
the
compleat
Sense
of
several
Particulars
Written
by
him
;
but
most
especially
in
his
38
Head
,
where
he
grants
,
That
the
perspicuity
of
Discernment
conferred
on
the
Soul
,
by
Divine
Appointment
is
no
farther
Absolute
than
as
it
meets
with
a
voluntary
Assent
,
by
which
it
is
either
made
our
perfect
Apprehension
,
or
on
the
contrary
,
evaded
by
the
Actual
Freedome
of
the
Will
:
For
which
he
gives
this
Instance
,
in
this
manner
Embellish'd
;
The
Will
,
(
saies
he
)
together
with
the
Senses
,
ought
to
compleat
the
Allegiance
they
owe
to
the
Sovereignty
of
the
Humane
Intellect
,
as
God's
select
and
natural
Vicegerent
over
the
Body
and
Members
;
which
being
frequently
violated
by
the
irregular
Conduct
of
the
Will
and
prevalent
Complyance
it
obtains
from
the
Appetite
and
Senses
;
the
genuine
Duty
is
renounced
that
ought
to
be
perfectly
paid
to
the
native
Monarchy
of
the
Mind
;
and
instead
thereof
,
a
Foreign
and
Sensual
Usurpation
raised
by
the
confus'd
Mobile
of
the
Senses
.
This
Paraphrase
may
be
Emphatically
allowed
on
his
Words
;
nor
can
it
be
denyed
,
That
the
excellent
Faculty
,
with
which
the
Understanding
is
imbued
is
not
by
innumerable
Depravations
erroneously
misguided
by
the
proneness
of
the
Dispensation
it
gives
to
the
Importunate
Sensualities
Incident
to
Humane
Constitutions
:
Which
is
very
manifest
in
the
different
Qualifications
and
Tempers
of
the
Body
and
Mind
;
as
by
common
Experience
,
some
Individuals
of
Mankind
excell
in
Prudence
and
Moralities
of
Life
the
Dispositions
of
others
.
Insomuch
,
that
it
may
be
questioned
,
Whether
,
or
no
,
from
a
Natural
Course
of
Providence
the
different
temperatures
of
Body
and
Mind
do
not
proceed
?
And
therefore
more
prevalent
,
if
not
hardly
to
be
Resisted
.
All
which
,
upon
the
Matter
,
is
precedently
acknowledged
by
himself
,
where
he
confesses
,
That
notwithstanding
the
Soul
of
Man
is
Enlightened
by
God
,
with
clear
Perception
,
it
is
lyable
to
the
depraved
Conduct
of
the
Will
and
Senses
.
But
how
he
can
exempt
the
Understanding
from
such
a
contiguous
Depravation
,
and
require
its
separate
Intelligence
;
yet
grant
,
as
he
does
,
That
the
Humane
Body
and
Soul
are
Conjoyned
and
Exist
,
as
all
Things
do
,
by
the
Ordination
of
God
;
tho'
no
one
Body
and
Soul
but
operatively
different
from
others
,
and
no
less
various
than
Corporeal
Features
are
ocularly
distinguished
.
So
that
the
Soul
,
tho'
given
by
God
,
has
no
absolute
assurance
of
unerrable
Perfection
;
notwithstanding
that
,
according
to
his
Doctrine
,
it
cannot
be
destitute
of
perfect
Discernment
tending
to
all
requisite
Certainty
in
whatsoever
it
Determines
.
But
had
he
been
ask'd
,
Why
every
Thinking
Man
who
grants
that
he
Exists
,
and
all
Things
else
,
by
the
admirable
Dispensation
of
the
Omnipotent
,
should
not
be
proportionably
compleated
by
his
Understanding
and
Senses
,
whereby
there
might
result
an
unerrable
Perception
or
Notion
of
Things
evident
from
such
as
are
confus'dly
understood
?
The
Quere
would
doubtless
pose
as
Learned
a
Thinker
as
was
this
Author
.
As
also
,
if
supposed
such
a
positive
Certainty
in
Humane
Understanding
,
as
he
undertakes
to
Assert
,
Why
it
should
be
thought
to
be
so
insufficient
a
Gift
of
God
,
that
it
should
not
at
all
Times
be
able
to
over-rule
,
or
not
absolutely
suppress
the
Imperfect
Assaults
and
erroneous
Temptations
of
the
Will
and
Senses
?
Notwithstanding
that
Experience
assures
,
That
there
is
no
Universal
Humane
Perfection
,
either
known
or
practised
:
And
as
certain
it
is
,
That
he
would
not
have
presented
the
World
with
so
many
Inventions
of
his
Brain
,
whereby
to
explain
the
Principles
he
Avowes
;
if
he
had
thought
,
That
every
Man's
Intelligence
,
or
Capacity
of
Thinking
,
had
been
evident
,
or
not
wanted
the
Instructions
of
his
Pen
:
It
being
absurd
to
conceive
,
That
the
Soul
should
be
sufficiently
Capacitated
from
God
,
to
distinguish
betwixt
certain
and
uncertain
Cogitations
,
and
want
any
Advertisement
from
Man
more
Methodically
to
advantage
its
Intelligent
Faculty
:
Of
which
,
he
amply
concedes
,
That
no
Man
can
be
assured
of
its
perspicuous
Execution
,
by
reason
of
the
powerful
Reluctancy
and
Impediment
it
receives
from
the
Will
and
Senses
.
To
as
little
purpose
does
he
offer
his
Distinction
betwixt
the
Act
of
Volition
and
the
Assent
to
be
deceived
,
that
proceeds
from
the
Inclination
that
the
Understanding
has
to
be
swayed
by
the
Senses
:
But
how
any
Man
can
be
said
to
Assent
without
the
voluntary
Freedome
and
Concurrence
of
his
Will
;
is
more
like
a
Contradiction
than
rationally
to
be
Apprehended
.
And
must
,
in
his
own
Phrase
,
tend
to
the
defeating
of
the
Amplitude
of
Knowledge
bestowed
by
God
on
the
Humane
Mind
,
if
rendered
conditional
,
or
subordinate
to
our
voluntary
Complyance
.
By
which
manner
of
Discussions
,
he
has
confusedly
Involved
the
Serenity
he
would
allye
to
his
Principles
,
in
order
to
the
unerrable
Perception
Attributed
by
him
,
to
the
Intellectual
Faculty
.
Yet
after
several
Passages
of
this
Nature
,
he
seems
to
Recant
them
in
his
43
Particular
,
where
he
peremptorily
Affirms
,
That
it
is
as
impossible
to
the
mistaken
,
if
we
yield
our
Assent
to
such
Things
as
we
clearly
understand
,
as
to
believe
,
That
God
is
a
Deceiver
.
If
this
Tenent
were
true
,
the
Brain
of
every
Man
would
,
as
it
were
by
Divine
Decree
,
be
filled
with
Certainties
:
But
how
assured
of
this
Infallible
Discernment
;
the
Answer
that
must
be
given
,
from
the
Principle
of
Des-Cartes
,
is
,
by
clearly
distinguishing
of
Things
by
the
perspicuous
Faculty
of
the
Humane
Intellect
:
Because
,
(
saies
he
)
it
rarely
happens
,
That
any
Man
will
yield
his
spontaneous
Aslent
to
any
Thing
of
which
he
has
not
a
veritable
assurance
from
his
Understanding
:
But
if
duely
considered
how
numerously
the
World
is
Replenished
with
Mankind
,
of
all
Ages
and
Complexions
,
that
give
up
their
Assents
to
the
Dictates
of
others
,
as
they
conceive
them
to
be
more
Intelligible
than
themselves
;
and
yet
,
in
so
doing
,
however
they
erre
,
may
not
be
less
confident
of
direct
Perception
than
any
of
their
Tutors
.
To
be
plain
,
were
there
such
an
absolute
Gift
conferred
on
the
Soul
by
Divine
Appointment
;
't
is
not
to
be
denyed
,
That
Men
,
Women
and
Children
,
would
be
equally
Gifted
,
and
accordingly
distinguish
by
the
undeniable
Clearness
of
their
Intellects
,
all
Notions
of
Things
certainly
to
be
apprehended
,
or
dubiously
to
be
rejected
:
Because
God
,
as
he
Affirms
,
Has
endued
the
Soul
with
a
separate
Jurisdiction
,
and
perfect
Determination
without
the
Assistance
or
Concurrence
of
the
Will
and
Senses
;
and
therefore
as
a
compleat
Donative
from
Above
,
might
have
a
ripe
Discernment
before
the
Bodily
Parts
grow
to
Perfection
.
And
if
so
,
there
is
more
Reason
to
expect
,
That
it
should
Actuate
,
alike
perspicuously
,
the
Intellectual
Faculty
in
the
Youth
,
Age
,
and
Sexes
of
Mankind
,
than
that
they
should
be
differently
Judicious
,
or
disagreeably
subject
to
the
Imbecillities
of
their
Natural
Compositions
,
as
they
appear
to
common
Observation
:
Yet
this
Conclusion
has
as
near
a
Resemblance
to
his
Premises
as
Grass
to
Grass
.
This
Reflection
may
well
have
a
pertinent
Allowance
;
if
considered
with
what
confidence
he
Averrs
,
That
God
has
so
disposed
the
Soul
in
the
Body
of
Man
,
that
it
can
exactly
distinguish
of
Truth
and
Falsehood
in
every
Consideration
:
Whereas
the
contrary
is
rather
manifest
as
our
Corporeal
Existencies
are
providentially
sustained
:
By
which
it
appears
,
that
,
in
Course
of
Nature
,
the
Life
is
no
otherwise
Ensouled
in
the
Body
,
than
as
it
is
Complicated
with
the
Affections
and
Tinctures
of
the
Senses
:
And
from
whence
the
Act●ons
of
the
Mind
suitably
Exert
their
Operations
:
And
this
is
very
apparent
from
the
Natural
Concourse
of
Elementary
Ingredients
that
mix
with
our
Dispositions
and
Moralities
of
Life
.
So
that
't
is
not
to
be
doubted
,
That
by
a
Natural
Conduct
,
and
Capacity
appropriated
to
their
Bodily
Constitutions
,
some
Men
are
more
Scientifically
Intelligent
,
Discreet
,
and
Temperate
than
others
:
As
contrarily
,
the
vast
Numbers
of
Inconsiderate
,
Imprudent
Idiots
,
and
Frantick
Persons
in
several
Kinds
,
are
every
where
Evident
;
which
can
have
no
other
Cause
than
Issuing
from
the
Irresistible
Sourse
of
their
Corporeal
Tempers
,
together
with
the
Tides
of
Commotion
and
Disturbance
,
on
which
the
Soul
,
as
on
so
many
Impetuous
Billows
,
is
more
or
less
perpetually
Fluctuated
.
Wherefore
't
is
not
a
little
bold
in
this
Author
,
who
peremptorily
Affirms
,
That
there
is
a
clear
and
distinct
Perception
,
on
all
Accounts
,
Resident
in
the
Understanding
,
if
as
he
requires
,
the
Prejudices
we
have
from
our
Constitutions
,
and
Bodily
Imperfections
were
distinctly
avoided
by
separating
the
Intelligence
of
the
Mind
from
all
Intermixture
of
the
Senses
;
as
a
Faculty
,
conferred
by
God
,
on
the
Humane
Intellect
:
Which
to
deny
,
according
to
his
Notion
,
were
all
one
as
to
term
God
a
Deceiver
.
I
call'd
this
his
Tenent
bold
before
,
and
I
may
add
to
it
Presumption
,
and
Ignorance
,
beyond
expectation
in
so
Learned
a
Writer
:
Might
he
not
as
well
have
Affirmed
?
that
a
Man
can
have
an
unerrable
Prospect
and
Conception
of
the
manner
of
the
Existence
of
the
Omnipotent
,
as
also
of
the
Original
Being
of
the
Universe
,
together
with
Mankind
,
and
every
Individual
Animal
and
Thing
within
its
total
Extent
;
had
there
been
such
a
Divine
Gift
bestowed
on
the
Intellectual
Faculty
:
And
must
have
been
far
more
Infallibly
manifest
in
the
Uniting
of
Religion
tending
to
the
Worship
of
God
;
which
doubtless
,
as
the
most
necessary
Intelligence
,
would
have
been
Conferred
by
the
Almighty
,
whereby
he
might
be
more
unanimously
Adored
by
all
Mankind
.
But
this
is
not
so
Decreed
by
God
,
nor
in
the
Power
of
Man
to
accomplish
by
Resisting
,
as
he
Insinuates
,
the
Prejudices
and
Incapacities
incident
to
our
Innate
Tempers
of
Body
and
Mind
.
Not
that
I
deny
,
that
there
is
a
constant
visible
Conviction
palpably
discernable
in
the
Works
of
the
Almighty
,
by
which
the
total
World
is
Miraculously
Constituted
;
from
whence
may
be
fully
concluded
,
without
any
help
of
the
Method
,
or
Idea
of
Thought
delivered
by
Des-Cartes
;
that
God
does
Exist
,
and
is
to
be
Worship'd
:
And
he
that
otherwise
Inferrs
must
Repine
against
the
Measures
of
Knowledge
Providentially
Ordained
;
which
were
all
one
with
the
Incongruous
and
Exorbitantly
absurd
Assertion
of
this
Author
,
That
implyes
a
Deceptiom
in
God
,
if
,
in
effect
,
he
did
not
deceive
the
determin'd
Progression
of
his
Providence
,
in
its
Natural
Conduct
and
Operation
;
by
dispensing
to
All
Mankind
an
unerrable
Apprehension
of
every
Truth
,
that
ought
to
be
most
requisitely
understood
,
however
disproportion'd
to
the
Tempers
of
Mind
and
Body
;
or
experimentally
repugnant
to
the
Ordain'd
Course
of
Nature
,
differently
manifest
in
the
Faculties
of
the
Soul
,
Science
,
and
Gifts
;
as
they
are
variously
specified
and
proportioned
in
Humane
Persons
.
Not
that
the
Intellectual
Capacity
is
thereby
so
generally
or
naturally
Disproportioned
as
not
palpably
to
discern
all
requisite
Truths
expanded
in
the
Miraculous
Works
of
the
Omnipotent
;
which
otherwise
had
been
Impertinently
exposed
to
the
sensible
Conviction
of
our
Understanding
:
Insomuch
,
that
every
vulgar
Sense
,
if
not
Slothful
,
or
Regardless
,
or
not
naturally
deprived
of
their
Intellectual
Faculty
,
or
not
made
so
Happy
as
to
be
induced
by
proper
Instruction
,
and
Teaching
;
cannot
but
acknowledge
from
the
Facts
and
Conduct
of
Providence
,
that
they
are
the
Effects
of
an
Infinite
Cause
;
and
consequently
no
other
than
so
many
Infallible
Convictions
that
the
Deity
does
Exist
,
and
ought
to
be
Ador'd
.
And
whosoever
Affirms
to
the
contrary
,
does
in
effect
Arraign
Providence
,
or
term
it
a
Deceiver
,
together
with
such
visible
Wonders
as
are
Externally
manifest
,
and
whereby
we
receive
sensible
Apprehension
of
the
Being
of
a
God
,
tho'
Invisible
to
our
Eyes
.
Wherefore
the
Tenent
of
this
Author
,
That
there
is
a
Power
in
the
Mind
of
Man
to
distinguish
,
by
meer
Idea
,
Truth
from
Falsehood
,
must
be
a
very
Imperfect
Notion
;
there
being
nothing
more
difficult
,
if
not
Impossible
,
than
for
the
Humane
Soul
to
be
so
far
Disrob'd
of
its
habitual
Impediments
,
the
Senses
;
as
clearly
to
discern
at
all
Times
,
the
most
requisite
Truths
:
Because
,
if
at
any
one
time
the
Idea
of
the
Mind
,
as
he
defines
it
,
be
less
Perfect
than
at
another
;
it
is
impossible
for
any
Man
,
by
that
manner
of
Speculation
,
to
be
secure
,
That
he
does
not
Erroneously
Contemplate
,
by
not
effectually
separating
the
Purity
of
meer
Imagination
from
all
the
Defects
Incident
to
Humane
Nature
.
Notwithstanding
,
if
you
will
rely
upon
the
Notion
of
Des-Cartes
,
he
tells
you
,
That
God
were
a
Deceiver
,
unless
the
Soul
of
Man
,
given
from
above
,
were
not
,
by
Executing
his
Manner
of
Idea
,
an
Infallible
Discerner
of
Truth
from
Error
.
Which
he
is
no
more
able
to
prove
,
than
if
he
had
undertaken
to
convince
the
World
,
That
by
Imagination
the
Soul
may
discharge
it self
from
its
Co-habitation
with
the
Senses
;
or
that
in
a
Notional
Conception
both
Parts
of
a
Contradiction
may
be
determined
true
:
Which
is
the
same
with
his
peremptory
Contradiction
of
the
open
and
powerful
Truth
of
God's
Existence
,
manifest
in
the
Being
of
the
Universe
,
and
all
it
contains
,
by
Affirming
,
That
't
is
possible
,
by
meer
Thinking
to
apprehend
that
there
is
a
Deity
;
without
the
wonderful
Objects
and
Means
of
Providence
evidently
conveyed
to
the
Eyes
of
our
Reason
and
Senses
.
True
it
is
,
That
the
Intelligible
Faculty
has
a
fervent
and
Indefatigable
Desire
of
apprehending
in
the
most
Spiritual
and
divinest
Conception
,
such
Things
as
might
sublimely
accomplish
the
Understanding
:
Which
restless
Endeavour
in
the
Humane
Soul
is
no
less
apparent
than
endlessly
continued
in
various
Searches
and
Inquisitions
whereby
to
Determine
,
on
the
most
considerable
Accounts
,
whatsoever
,
the
divided
Tenents
and
Notions
of
Men
would
most
satisfactorily
Reconcile
.
But
such
is
the
Infelicity
of
the
Soul
,
that
as
it
is
Incumbered
or
Clogg'd
with
the
Senses
;
it
cannot
,
by
its
best
Conceptions
,
be
absolutely
divided
from
them
;
and
therefore
uncapable
of
acquiescing
in
agreeable
Concord
,
otherwise
than
as
the
Soul
is
United
with
them
in
the
most
sensible
and
familiar
way
of
Conviction
.
Had
Des-Cartes
been
asked
Whether
or
no
it
was
not
far
more
facile
to
Demonstrate
the
Geometrical
Measure
of
so
many
Acres
of
Land
,
than
Mathematically
to
Compute
the
Immense
Distance
,
from
us
,
of
the
Sphere
of
the
fixed
Stars
?
He
would
soonhave
granted
,
That
an
Account
of
the
Former
was
much
easier
to
be
performed
than
of
the
Latter
.
How
much
more
remote
,
from
the
most
accurate
Prospects
of
our
Understanding
,
are
the
Infinite
Attributes
of
the
Omnipotent
!
Or
not
possibly
to
be
discerned
by
any
Idea
of
Mind
,
otherwise
than
as
they
are
effectually
Published
,
to
our
Useful
and
Holy
Admiration
,
in
the
Miraculous
and
Immense
Consistency
of
the
Total
World
.
The
next
considerable
Undertaking
of
this
Author
is
,
briefly
to
deliver
such
Notions
of
which
All
our
Thoughts
are
most
especially
produc'd
or
compounded
:
And
how
by
them
are
to
be
distinguished
such
as
are
Clear
,
from
others
Obscure
,
or
by
which
we
are
deceived
.
To
which
purpose
his
main
Maxim
in
his
48
Particular
,
he
thus
expresses
,
—
Whatsoever
they
are
(
saies
he
,
)
that
Relate
to
our
Perception
,
are
to
be
considered
as
Things
,
or
as
certain
Affections
of
Things
,
or
as
eternal
Verities
having
no
Existence
without
our
Cogitation
.
Of
those
that
are
to
be
considered
as
Things
,
the
most
general
are
to
be
comprehended
by
the
Denominations
of
Substance
,
Duration
,
Order
,
Number
and
the
like
,
as
they
may
be
understood
to
appertain
to
All
other
Things
.
And
these
he
annexeth
unto
two
Generalities
,
the
One
of
which
he
defines
,
in
reference
to
Things
as
they
are
only
conceived
by
Thought
of
the
Mind
,
or
,
as
he
terms
them
,
wholly
belonging
to
a
thinking
Substance
;
the
Other
,
as
it
respects
Materiality
,
or
Body
:
But
Perception
,
Volition
,
with
all
their
Modalities
,
he
refers
to
what
,
he
calls
the
Substance
of
Thinking
,
either
as
to
Magnitude
,
or
Extension
;
as
they
may
be
considered
in
Length
,
Breadth
,
Height
,
Figure
and
Motion
;
Situation
,
Divisibility
,
and
the
like
.
Other
Things
there
are
which
by
experience
we
find
,
that
do
neither
solely
appertain
to
the
Mind
,
nor
to
the
Body
;
and
which
proceed
from
the
strict
Intimacy
and
Union
that
the
Mind
has
with
the
Body
;
as
the
Diversities
of
our
Appetites
and
Passions
,
which
have
no
Consistence
with
sole
Cogitation
.
And
this
is
the
full
Sense
,
of
the
Place
I
treat
on
,
as
near
as
his
Words
can
be
properly
Englished
.
The
first
Remark
that
ought
to
be
Judiciously
tender'd
on
this
Part
of
his
Treatise
,
is
,
Whether
according
to
sound
Reason
,
or
essential
Rules
of
Philosophy
,
he
has
duly
defined
what
he
calls
Substantial
Thinking
,
by
the
Epithet
he
gives
it
,
appropriated
to
the
Mind
?
But
if
to
a
Thinking
Substance
be
annex'd
,
according
to
him
,
the
Essence
or
Propriety
of
Thought
;
the
Quere
may
be
,
How
any
Thing
that
is
Substantial
can
be
genuinely
supposed
to
Imploy
Thought
,
otherwise
than
on
something
that
is
also
Substantial
?
And
if
so
,
why
not
likewise
Corporeal
?
Except
he
could
sensibly
make
it
appear
,
That
Substance
can
be
separated
from
Corporeal
Existence
:
Which
he
has
not
been
able
to
Explicate
,
notwithstanding
that
he
has
attempted
to
do
it
with
the
most
Refined
Method
of
his
Philosophical
Science
;
as
may
be
seen
in
this
Tract
of
his
,
which
has
occasioned
my
Remarks
,
and
I
doubt
not
,
in
the
Sense
of
a
Judicious
Reader
,
precedently
by
me
disproved
.
But
to
go
with
him
as
far
as
his
Assertions
require
;
and
next
suppose
,
That
the
Humane
Soul
is
a
Substance
;
but
in
what
manner
Substantial
,
is
not
Defined
by
this
Author
,
in
any
Kind
,
either
as
Incorporeal
,
suitable
to
the
Dialect
of
the
Schools
;
or
otherwise
as
the
Rational
,
Sensitive
and
Vegetative
Soul
are
in
the
Body
entirely
United
.
The
Proof
that
he
offers
for
giving
to
it
a
Substantial
Denomination
is
grounded
on
the
Proprieties
or
Qualities
,
he
annexeth
to
it
:
Because
whatsoever
is
not
something
can
neither
have
those
nor
any
other
Attributes
:
All
which
in
his
13
Particular
,
he
farther
undertakes
to
Explain
;
and
where
he
expresses
.
—
That
Substance
is
not
to
be
understood
but
as
it
Relates
to
some
Attribute
or
other
,
which
chiefly
declare
its
Nature
and
Essence
;
and
to
which
they
appertain
:
Adding
,
That
as
Length
,
Breadth
and
Depth
,
constitute
the
Nature
of
Body
;
so
by
Thought
is
Constituted
the
Nature
of
Substantial
Thinking
.
From
whence
he
concludes
,
That
whatsoever
can
be
Attributed
to
Body
presupposeth
Extension
,
or
the
manner
only
of
something
Extended
;
but
what
are
to
be
found
in
the
Mind
,
are
so
many
various
Modalities
of
Cogitation
.
The
Example
he
gives
is
,
That
Corporeal
Figure
cannot
be
understood
but
in
the
Thing
that
is
Extended
;
nor
Motion
but
in
whatsoever
is
moved
;
contrarily
,
Extension
may
be
understood
,
by
the
Mind
,
without
either
Figure
,
or
Motion
.
This
Paragraph
,
tho'
written
by
the
Pen
of
Des-Cartes
,
cannot
have
so
favourable
an
Interpretation
as
might
render
it
Congruous
to
common
Understanding
.
That
the
Rational
Soul
may
be
Substantial
is
not
Philosophically
to
be
denied
:
Nor
so
Defined
does
it
lessen
the
possibility
it
has
of
being
Immortal
;
because
equally
in
the
Power
of
the
Almighty
to
give
the
Souls
of
all
Mankind
Immortality
,
together
with
the
compleating
of
the
Dust
of
rotten
Carcasses
,
according
to
the
Doctrine
of
the
Resurrection
,
unto
the
same
Bodies
they
Animated
in
Life-time
,
and
to
Restore
to
them
,
each
Individual
Soul
that
was
precedently
theirs
.
But
to
Affirm
,
with
this
Author
,
That
meer
Cogitation
,
is
a
Substance
of
it self
in
the
Humane
Intellect
,
is
a
very
Irrational
Conjecture
:
For
how
can
Thought
have
any
Similitude
with
Sense
,
but
as
thereby
it
may
be
Imagined
to
Relate
to
some
sensible
Object
?
Nor
can
it
Actuate
in
any
other
Kind
,
if
the
Soul
be
Substantial
;
it
being
Impossible
,
That
Substantial
Cogitation
,
whatever
Phrase
he
gives
it
,
can
,
otherwise
,
be
Impioyed
than
on
something
that
must
Assimilate
its
own
Nature
:
And
that
must
be
either
Consistent
of
Bodily
Parts
,
or
of
Substance
equivalent
to
it
.
Nor
is
it
possible
to
apprehend
,
how
any
Thing
called
Substance
can
be
distinguished
from
what
is
quantitively
Corporeal
;
or
not
have
suitable
Attributes
,
in
every
Consideration
.
So
that
his
Idea
of
a
meer
Thinking
Substance
,
in
the
Soul
of
Man
,
can
have
no
significant
Congruity
with
Thought
:
It
being
totally
Irrational
to
suppose
,
That
any
deliberate
Conception
of
the
Mind
should
be
fixed
on
no
Object
.
Should
a
Man
Contemplate
on
France
,
or
Holland
,
who
had
never
been
personally
in
either
of
those
Countries
;
he
must
distinguish
,
as
he
had
received
Information
,
or
Read
of
them
,
the
Nature
and
Situation
of
those
Regions
,
together
with
such
necessary
Considerations
as
were
requisite
for
him
to
understand
;
or
he
could
not
have
any
Intelligible
Apprehension
of
any
of
those
Places
:
So
that
the
Position
of
this
Author
,
That
there
is
in
the
Soul
such
an
abstracted
manner
of
Cogitation
,
or
Thread-bare
way
of
Thought
,
which
by
his
Notion
,
is
Defined
a
Thinking
Substance
;
were
no
other
than
to
allow
the
Soul
a
Substantial
Nature
,
but
a
very
Impertinent
or
Idle
Being
in
the
Body
:
Or
which
is
much
the
same
,
to
be
capacitated
to
Think
,
tho'
without
Cogitation
of
any
Thing
besides
it self
:
Yet
on
this
separate
way
of
Thought
,
depends
the
whole
Structure
of
his
Idea
,
whereby
he
would
prompt
the
Intellect
to
distinguish
betwixt
Thoughts
Confused
,
or
such
as
Intrigue
with
the
Senses
,
from
those
that
have
a
sole
and
pure
Residence
in
the
Mind
.
As
frivolous
,
if
duely
Examined
,
are
the
Modalities
of
meer
Cogitation
delivered
by
him
,
where
he
Intimates
,
That
whatsoever
can
be
Corporeally
applyed
,
must
be
understood
to
have
Extension
and
Bodily
Parts
;
and
must
therefore
Relate
,
in
one
Kind
or
other
,
to
the
Thing
moved
or
extended
.
And
is
it
possible
to
Imagine
,
That
the
Soul
should
be
endued
with
Speculative
Thinking
,
yet
unperceptible
of
any
proper
Object
to
entertain
its
sensible
Contemplation
?
All
which
is
requir'd
by
Des-Cartes
,
who
positively
Affirms
,
That
Extension
may
be
understood
by
the
Mind
,
without
Figure
,
or
Motion
:
By
which
he
would
imply
,
That
clear
Cogitation
may
be
apprehended
without
Application
to
any
Imagin'd
Thing
or
Conception
by
the
Sense
,
That
it
is
really
such
:
Which
Words
of
his
,
if
rightly
consider'd
,
imply
a
very
singular
Contradiction
;
it
not
being
in
the
Power
of
Thought
exactly
to
Judge
of
any
Thing
but
as
it
appears
in
Extension
,
Figure
,
or
,
if
mov'd
,
in
Motion
:
How
else
can
any
of
these
Particulars
be
Mathematically
computed
;
which
could
not
but
be
known
to
so
great
a
Geometrician
as
was
this
Author
?
In
his
14
Particular
,
he
confidently
enough
offers
to
Explain
his
most
sublimated
Notion
of
Thinking
,
in
these
Words
,
—
It
is
very
facile
,
(
saies
he
)
to
distinguish
betwixt
two
clear
and
distinct
Ideas
;
the
One
relating
to
a
cogitative
Created
Substance
,
the
Other
to
a
Corporeal
Substance
;
if
distinction
be
made
of
all
Attributes
of
Cogitation
,
from
those
of
Extension
:
And
thus
he
supposes
,
That
a
Man
may
have
a
perspicuous
and
distinct
Idea
of
an
uncreated
and
independent
Thinking
Substance
,
by
which
he
means
God
.
But
should
I
Interpret
,
according
to
him
,
the
Deity
to
be
a
Thinking
Substance
;
I
must
also
Imagine
the
Deity
of
such
a
Substance
as
may
be
comprehended
by
sensible
Cogitation
:
And
next
,
notwithstanding
all
the
Refin'd
Caution
given
by
Des-Cartes
;
I
can
have
no
other
than
a
Corporeal
Notion
of
God
,
or
in
Resemblance
to
Bodily
Substance
;
because
,
in
any
other
Consideration
,
it
were
Incompatible
with
the
Humane
Soul
,
as
it
Acts
its
Cognition
by
the
aid
of
the
Senses
.
I
may
therefore
well
admire
,
Why
he
Defines
the
Deity
an
Uncreated
Substance
,
and
not
Explicate
to
his
Reader
what
Kind
of
Substance
he
intends
by
the
Definition
:
Which
can
be
no
otherwise
Interpreted
than
that
he
took
care
to
avoid
the
Critical
Objection
,
or
Absurdity
,
in
the
Opinion
of
not
a
few
Eruditely
accomplish'd
;
by
not
supposing
,
That
there
may
be
such
an
Existence
that
can
be
truly
Denominated
both
Incorporeal
and
Substantial
:
By
reason
that
Matter
and
Form
,
Extension
,
and
Parts
,
are
the
Proprieties
of
Substance
,
as
it
can
be
conceiv'd
by
Thought
;
and
whatsoever
is
said
to
be
Incorporeal
can
have
none
of
those
Attributes
;
because
nothing
but
Body
is
capable
of
them
.
Wherefore
't
is
no
less
naturally
Improper
to
Assert
the
Being
of
an
Incorporeal
Substance
,
than
to
Affirm
,
That
there
may
be
such
a
Thing
as
body
,
without
Body
;
which
how
far
repugnant
to
the
common
Dictates
of
Reason
and
Sense
,
is
obvious
to
every
Man's
Understanding
.
And
which
could
not
but
be
foreseen
by
Des-Cartes
,
who
,
to
avoid
that
grand
Reflection
,
covers
his
Idea
of
God
with
the
general
Notion
of
an
Uncreated
Substance
;
notwithstanding
that
it
is
equally
Impossible
to
Imagine
a
Substantial
Existence
,
however
it
came
to
pass
;
without
the
Qualifications
of
Body
,
before
mentioned
.
Because
the
Term
given
by
him
,
of
Substance
Uncreated
,
takes
nothing
from
any
Corporeal
Propriety
that
might
appertain
to
it
.
Insomuch
,
That
whether
Substance
be
deem'd
Created
,
or
Uncreated
,
it
may
be
Denominated
Corporeal
,
for
ought
that
,
by
this
Author
,
is
prov'd
to
the
contrary
:
Who
,
by
his
Undertaking
to
call
the
Soul
of
Man
a
separate
Thinking
Substance
,
tho'
confin'd
to
the
Body
,
and
perfectly
Impower'd
to
distinguish
,
after
his
Method
,
Truth
from
Falsehood
;
does
in
effect
appropriate
to
God
,
whom
he
supposes
to
have
committed
that
Animated
Substance
into
the
Body
of
Man
;
no
other
difference
of
Epithet
than
by
denominating
the
Deity
an
Uncreated
Substance
:
The
grossness
of
which
Tenent
,
if
uncensur'd
,
were
enough
to
Infect
the
Brain
of
Man
;
by
Insinuating
,
That
neither
the
Almighty
,
or
any
Humane
Individual
,
with
whatsoever
may
be
nam'd
Animal
,
or
Vegetal
,
is
other
than
Corporeally
Existing
:
The
Reasons
already
given
being
of
sufficient
Validity
to
Convict
Mankind
,
That
there
can
be
no
evident
Distinction
made
,
betwixt
the
Word
Substance
and
Body
.
How
much
more
Judiciously
safe
,
had
it
then
been
,
for
the
Learned
Des-Cartes
,
had
he
Asserted
the
Infinite
Consistence
of
the
Omnipotent
,
rather
by
the
Epithet
of
Incomprehensible
Admiration
;
than
to
have
deliver'd
,
it
s
more
than
wonderful
Being
,
by
the
Philosophical
Notion
of
something
substantially
Existing
?
Because
the
Word
Substance
takes
from
the
Immense
Nature
of
the
Almighty
;
as
it
may
relate
to
Body
and
Commensurable
Parts
,
whereby
he
has
expos'd
it
,
to
no
small
contest
;
for
Reasons
already
Inserted
:
It
being
a
far
surer
Aphorism
to
define
what
the
Deity
is
not
,
than
by
any
Term
of
Science
to
express
what
it
is
,
or
any
clear
Idea
of
its
Miraculous
Being
.
In
his
next
Head
,
which
is
the
55
of
his
Discussions
,
he
farther
dilates
on
his
Thesis
of
meer
Cogitation
;
as
he
would
separate
it
from
all
Corporeal
or
sensible
Concomitancy
:
And
this
he
attempts
to
Explain
,
by
Affirming
,
That
Duration
,
Order
,
and
Number
,
may
be
distinguish'd
without
annexing
of
them
to
any
conceiv'd
Substance
.
Which
if
duely
consider'd
,
are
but
so
many
Insignificant
Varations
of
his
former
Positions
:
For
how
can
any
Corporeal
Thing
be
said
,
perfectly
to
endure
,
or
to
have
Orderly
,
or
Numerical
Being
;
unless
the
Substance
,
or
Body
,
to
which
they
appertain
,
be
also
understood
in
every
of
these
Considerations
?
Can
it
be
properly
Justified
,
That
any
quantitive
Thing
is
to
be
apprehended
as
to
the
time
of
its
continuing
such
;
but
as
there
may
be
perceptibly
deduc'd
from
it
,
a
real
Intelligence
why
it
so
long
in
that
manner
Remain'd
,
or
was
Alter'd
,
or
Chang'd
into
another
?
Is'
t
possible
to
perceive
the
Flame
of
a
Candle
extinguish'd
,
and
not
at
the
same
time
Discern
,
That
the
Matter
that
fed
the
Flame
is
alterable
with
it
?
Yes
certainly
,
did
it
burn
by
Hours
or
Minutes
accounted
from
a
Watch
or
Dial.
And
is
it
not
plainly
manifest
,
by
the
precedent
Example
,
that
Duration
,
Order
,
and
Number
,
essentially
appertain
to
the
entire
Consistency
,
or
Alterative
Nature
and
Qualification
of
the
Matter
unto
which
they
belong
?
A
Tree
may
be
older
than
I
can
Compute
,
tho'
not
to
the
Man
who
,
in
past
time
,
did
plant
it
:
But
if
its
Decay
,
or
Withering
,
in
any
of
its
Parts
,
be
visible
to
me
:
I
may
be
able
to
account
the
Day
or
Season
in
which
I
perceiv'd
it
did
Alter
.
Wherefore
to
conclude
,
as
does
this
Author
,
That
Duration
,
Order
,
and
Number
,
are
but
the
Modalities
of
Substance
,
is
a
very
fantastical
Conceit
;
since
they
must
have
an
Inseparable
Tendency
,
more
or
less
,
by
their
Co-herent
Attributes
,
to
the
Perfection
,
or
Imperfection
of
whatsoever
does
Exist
.
If
a
Six-pence
be
broken
into
two
Parts
,
there
will
remain
in
either
of
those
Pieces
,
a
different
Proportion
in
Number
,
Orderly
Figure
,
and
Duration
,
than
when
it
was
whole
.
And
tho'
this
is
but
an
Artificial
Instance
,
as
it
may
have
Reference
to
any
Thing
broken
or
sever'd
;
't
is
not
impossible
that
,
by
Time
,
might
naturally
be
produc'd
the
same
Effect
;
because
whatsoever
does
Corporeally
subsist
,
must
be
subject
to
Alteration
in
all
its
Capacities
.
So
that
what
he
simply
calls
the
Modalities
of
Being
,
is
indeed
Essential
to
Substance
and
its
Bodily
Parts
;
or
no
other
than
necessitated
Change
,
sooner
or
later
,
of
all
Individual
Things
that
are
extant
to
Humane
Observation
.
The
Stars
that
Illustrate
,
as
the
most
Refin'd
Jewels
of
Illumination
,
the
Firmament
above
,
and
least
apprehended
,
by
Thought
,
to
vary
in
any
of
their
Proprieties
;
cannot
be
certainly
exempted
from
Present
or
Future
Alteration
;
either
as
they
have
,
or
may
vary
in
their
Order
,
Influence
,
Motion
,
or
what
besides
may
be
Incident
to
their
Essence
and
Nature
.
How
Insignificantly
then
is
argu'd
by
this
Author
,
That
neither
Order
,
Number
,
or
Continuation
,
in
any
Thing
that
Exists
,
is
otherwise
to
be
understood
,
than
as
so
many
Modalities
of
Substance
?
Tho'
to
every
Man's
Reason
there
can
be
no
Variation
or
Change
in
any
of
These
,
but
there
must
be
also
a
substantial
Alteration
in
whatsoever
may
be
call'd
Body
,
or
Substance
.
In
his
56
Particular
he
undertakes
to
make
out
what
he
farther
means
by
the
Modalities
he
gives
to
Things
;
which
he
grants
,
In
some
respects
,
may
be
Interpreted
Attributes
,
or
Qualities
;
and
as
Substance
may
be
said
to
be
Affected
or
Vary'd
by
them
not
Improperly
call'd
Modalities
:
But
most
generally
,
he
allows
them
,
when
consider'd
as
Inherent
in
Substance
,
the
Terms
of
Attributes
.
And
what
would
he
infer
from
this
puzzle
of
Words
,
and
perplexing
of
Terms
,
otherwise
than
he
has
precedently
mention'd
?
For
if
Modalities
,
Qualities
,
and
Attributes
,
may
be
apply'd
to
Substance
in
all
its
Capacities
,
Proprieties
,
and
possible
Variations
;
how
is
he
able
to
make
good
his
former
Assertion
,
where
he
denominates
them
the
meer
Modalities
of
Cogitation
?
So
that
whatsoever
Alteration
is
either
Naturally
,
or
Essentially
Incident
to
Substance
,
is
no
farther
Real
,
in
the
Judgment
of
Des-Cartes
,
than
what
may
have
the
empty
Notion
of
Modality
;
tho'
both
in
substance
and
manner
of
Being
,
the
Thing
does
not
continue
the
same
as
it
was
before
:
Which
is
a
perfect
Contradiction
to
sensible
Evidence
,
if
duely
apprehended
the
precedent
Instances
;
which
,
as
I
conceive
,
are
amply
satisfactory
.
There
yet
remains
a
Part
of
this
Head
that
may
well
be
Interpreted
somewhat
Crazy
.
Notwithstanding
that
he
undertakes
to
explicate
the
soundness
of
its
Importance
as
he
intends
:
To
which
purpose
his
Expression
stands
briefly
thus
,
—
In
God
,
(
saies
he
)
cannot
be
any
Modalities
or
Qualities
,
but
only
Attributes
;
because
in
him
,
there
can
be
no
Variation
:
And
no
less
Excellency
of
Subsistence
,
does
he
appropriate
to
Things
Created
;
if
no
different
Modalities
,
or
Diversity
of
Existence
and
Duration
is
to
be
found
in
them
;
and
consequently
exempts
from
them
all
Qualifications
and
Modalities
,
and
instead
of
those
,
he
Dignifies
their
Being
by
the
Name
of
Attributes
annex'd
to
their
Natures
.
If
this
Doctrine
could
be
verified
,
there
might
be
no
distinction
betwixt
the
Substance
of
God
,
as
Defin'd
by
this
Author
,
and
any
other
Thing
of
whose
Existence
and
Duration
we
have
no
variable
Prospect
:
Of
which
the
Universe
,
for
ought
can
be
prov'd
to
the
contrary
,
affords
many
.
And
who
can
doubt
,
but
it
may
be
so
Affirm'd
,
not
only
of
Stars
,
that
have
unchangeable
Magnitudes
above
us
;
but
also
of
the
most
Durable
Rocks
of
Adamant
,
which
by
their
Permanency
and
lasting
Continuance
,
admit
of
no
certain
Computation
,
whereby
may
be
Imply'd
their
Temporary
Alteration
,
or
Change
?
And
't
is
no
wonder
,
if
with
the
Modern
Philosophical
Mine
,
pretendedly
discover'd
by
this
Author
,
there
be
discern'd
some
Rubbish
amongst
the
Diamonds
which
he
endeavours
to
polish
by
his
Brain
.
For
what
is
more
gross
,
than
to
render
,
as
he
does
,
the
Attributes
of
an
Uncreated
Substance
,
or
of
God
,
the
same
with
Created
;
and
next
to
grant
,
That
there
is
no
other
Distinction
betwixt
Substance
and
Substance
but
as
they
differ
in
Attributes
;
which
if
true
,
there
could
be
no
exact
distinguishing
of
Uncreated
,
and
Created
Existence
:
By
reason
that
a
Corporeal
Being
might
,
according
to
his
Affirmation
,
have
the
same
Attributes
.
Nor
is
there
any
Discussion
more
Philosophically
difficult
,
than
to
explicate
,
how
Substance
and
Body
may
be
differently
apprehended
by
any
Intelligible
Distinction
of
Science
:
But
whosoever
will
rely
upon
the
Opinion
of
Des-Cartes
,
must
wipe
out
of
the
Essence
of
his
Intellect
all
actual
Perception
of
Objects
represented
by
the
Senses
;
and
next
be
so
far
reconcil'd
to
his
Idea
,
as
to
Denominate
the
Humane
Soul
a
peculiar
Substance
committed
to
the
Body
by
God
,
but
nothing
ally'd
to
Corporeal
Nature
;
tho'
naturally
actuating
the
Body
of
Man
:
As
if
it
were
no
Contradiction
to
determine
,
That
Substance
,
not
to
be
understood
Body
,
can
operate
on
Body
.
To
evade
which
obvious
Objection
,
he
frequently
labours
,
as
may
be
observ'd
by
the
Remarks
precedently
made
on
his
Treatise
,
to
sublimate
his
conceiv'd
Idea
,
by
supposing
,
That
the
Faculty
of
separate
Thought
was
so
dispos'd
by
God
as
a
perfect
Thinking
Substance
Inherent
in
the
Mind
:
To
which
,
as
a
Gift
of
Perfection
,
he
Imputes
unerrable
Conception
;
asking
no
other
Conditions
,
whereby
to
remove
the
Misapprehensions
and
Frailties
of
Thought
,
than
very
considerative
and
discreet
Thinking
:
Which
is
the
utmost
performance
that
can
be
rationally
attain'd
by
any
Contemplative
Act
;
but
not
with
that
compleat
Assurance
requir'd
by
him
,
whereby
Thought
may
arrive
to
such
a
Veritable
Certainty
,
That
it
may
not
at
all
be
Complicated
with
the
Senses
;
or
beholding
to
them
for
any
Object
of
their
Conveyance
to
the
Judgment-Seat
of
the
Understanding
:
Which
is
no
less
Inconsistent
with
Humane
Capacity
,
than
to
believe
with
Des-Cartes
,
That
it
is
possible
so
to
Discipline
the
Mind
,
as
to
be
one
of
his
Thinking
Proselytes
:
Tho'
not
able
to
Demonstrate
,
That
there
is
any
sensible
Certainty
in
that
speculative
Mode
of
Thought
,
which
by
a
main
Artifice
of
his
Brain
he
endeavours
to
promote
.
Nor
less
discrepant
from
the
soundest
Opinion
grounded
on
Divine
and
Philosophical
Science
,
is
the
Denomination
he
gives
to
the
Deity
,
which
he
defines
,
an
Uncreated
Thinking
Substance
;
or
as
he
would
intend
,
the
Almighty
an
eternal
Thinker
:
Which
is
very
like
a
Contradiction
in
Terms
:
It
being
impossible
to
allow
to
Thought
,
by
common
Acceptation
,
other
than
a
temporary
Attribute
;
or
not
to
be
otherwise
Defin'd
than
Exerted
in
Past
,
or
Present
Time
:
Which
,
if
apply'd
to
God
,
were
all
one
as
to
Impute
to
the
Deity
a
temporary
Thought
;
and
must
Imyly
Solicitude
and
Care
suitable
to
the
Nature
of
Contemplating
on
something
to
be
Improv'd
or
Perfected
by
Thinking
,
that
was
not
before
exactly
consider'd
:
Which
how
far
destructive
to
the
Attribute
of
Omnipotent
Perfection
,
I
suppose
was
not
duely
weigh'd
,
by
this
Author
,
when
he
penn'd
this
Paragraph
.
I
find
a
Conceit
in
Plato
much
more
passable
,
than
what
is
written
by
Des-Cartes
,
who
being
ask'd
,
What
God
did
?
His
answer
was
,
That
the
Deity
exercis'd
Geometry
.
On
which
,
the
Learned
Gassendus
,
has
this
Comment
,
That
Geometry
as
it
Relates
either
to
Contemplation
,
or
Action
,
may
not
be
incongruously
understood
of
God
;
as
he
may
be
said
to
Contemplate
,
and
chiefly
consider
himself
in
that
Act
,
Emphatically
express'd
,
in
the
Being
given
by
the
Omnipotent
to
the
Universe
;
together
with
the
proportional
Conservation
it
has
from
Supreme
Power
and
Conduct
.
Which
is
a
better
Exposition
than
that
of
a
thoughtful
Deity
,
deliver'd
by
this
French
Philosopher
;
who
makes
no
such
sublime
Distinction
betwixt
an
Uncreated
and
Created
thinking
Substance
,
as
does
in
any
kind
Attribute
to
God
,
what
he
means
by
Uncreated
Thinking
,
or
how
,
or
in
what
manner
to
be
apprehended
;
as
it
may
be
apply'd
to
the
Deity
:
So
that
according
to
the
Latitude
of
this
Author's
Idea
of
Thinking
;
perfect
Thought
may
be
Inherently
Attributed
to
the
Humane
Mind
,
no
less
than
to
the
Almighty
;
with
this
only
difference
,
That
Man
is
not
an
Original
but
a
Created
Thinker
:
And
't
is
as
possible
,
if
granted
,
as
this
Writer
determines
,
That
perfect
Thought
,
bestow'd
on
the
Soul
by
God
,
may
be
fill'd
with
Perfection
,
as
it
solely
resides
in
the
Intellect
,
no
less
Created
than
if
it
had
been
eternally
such
.
To
conclude
,
it
is
far
more
congruous
to
the
Propriety
of
the
Diety
,
if
said
,
That
he
has
for
ever
determin'd
,
than
by
any
Notion
Affirm'd
a
Thinker
:
It
being
not
to
be
deny'd
,
That
Thought
can
have
other
Construction
but
as
Imply'd
,
by
its
Past
,
Present
,
or
Future
Contemplation
on
something
in
Being
:
Which
cannot
be
an
Object
of
Omnipotent
Thinking
;
because
nothing
could
really
Exist
that
was
not
,
by
him
,
so
foreseen
and
Establish'd
.
Whereas
Humane
Reasoning
must
necessarily
proceed
from
Principles
deduc'd
from
apposite
Conclusions
gradually
made
and
depending
on
Antecedents
and
Consequents
of
Proof
in
every
Consideration
:
Which
can
have
no
resemblance
to
the
Science
of
God
;
whose
perfect
Knowledge
is
perpetually
the
same
:
And
therefore
admits
of
no
successive
Degrees
,
or
Qualifications
,
tending
to
the
Method
of
Argumentative
Confirmation
.
In
his
60
Particular
he
attempts
to
surprise
his
Reader
,
but
how
Improperly
may
be
gather'd
from
the
Expression
he
delivers
in
these
Words
,
—
Whosoever
(
saies
he
)
does
acknowledge
,
That
God
could
make
us
certainly
Intelligent
of
whatsoever
we
may
distinctly
Apprehend
;
must
,
for
Example
,
grant
,
That
we
may
have
an
Idea
of
Substance
extended
,
or
Corporeal
;
although
we
do
not
,
as
yet
,
assuredly
know
that
any
such
Thing
does
really
Exist
;
tho'
certain
of
the
possibility
of
its
Existence
.
And
I
may
well
Reply
,
That
't
is
as
far
from
my
expectation
to
find
in
Des-Cartes
,
so
weak
an
Argument
,
in
order
to
the
Grandeur
of
the
Matter
,
he
would
prove
;
by
his
Affirming
,
That
we
can
have
no
absolute
Assurance
,
unless
the
Intellect
be
immediately
Impower'd
by
God
,
that
Bodily
Substance
and
Extension
have
other
than
a
possibility
of
being
such
:
Which
has
so
very
opposite
a
disparity
to
natural
and
sensible
Conviction
,
that
it
appears
no
less
Irrational
,
than
if
he
had
undertaken
to
Argue
Mankind
into
the
Belief
,
That
it
is
possible
to
have
Senses
and
yet
be
destitute
of
their
Use.
Can
a
Man
live
and
not
be
sensible
,
That
Substance
,
in
its
Bodily
signification
,
has
a
proper
Being
?
Or
can
he
feel
,
and
eat
the
Food
that
nourishes
his
Corporeal
Composition
,
and
not
be
Knowing
,
otherwise
than
by
meer
Cogitation
,
that
he
subsists
by
it
,
or
that
there
is
any
such
Thing
,
but
in
possibility
Existing
?
Yet
so
determin'd
,
by
the
Dictates
of
this
Author
,
however
Contradictory
to
common
Sense
;
or
as
Unsound
,
in
his
Way
of
Reasoning
,
as
if
he
had
declar'd
,
That
a
Man
might
have
Corporeal
Life
,
but
be
dead
as
to
all
Bodily
Consideration
;
whilst
by
sole
Ccogitation
in
the
Mind
,
he
may
have
only
a
living
Notion
of
the
possibility
of
the
Being
of
Substance
and
Body
;
as
they
may
be
distinguish'd
by
their
natural
Capacities
.
Which
Opinion
of
his
he
would
Confirm
,
as
he
presumes
,
with
no
greater
difficulty
,
Than
as
any
Man
may
judge
that
he
is
a
real
Thinker
,
and
by
that
Thought
exclude
from
himself
all
other
Substance
,
either
Thinking
or
Extended
.
On
which
Supposition
or
Consistency
of
Thought
,
as
he
intends
it
,
he
certainly
concludes
,
That
every
Man
may
distinguish
himself
,
not
only
from
every
Thinking
Substance
,
but
also
from
all
others
of
Corporeal
Denomination
.
Had
a
Poet
been
Author
of
this
Conceit
,
he
had
not
farther
surpass'd
the
Excesses
of
Fiction
,
than
this
French
Writer
has
done
by
the
liberty
he
allows
to
his
Invention
,
deviated
from
Principles
of
Reason
and
Philosophy
:
For
what
is
more
preposterous
to
Both
,
than
to
conclude
as
he
does
,
That
it
is
possible
for
a
Thinking
Man
to
separate
himself
,
by
meer
Thought
,
from
the
substantial
Similitude
he
has
to
all
others
of
Humane
Nature
;
as
also
from
whatsoever
can
be
said
Corporeally
to
Exist
.
And
may
not
the
same
Person
by
as
good
consequence
Determine
,
That
he
is
a
Thinker
in
Body
,
without
being
sensible
,
that
any
Bodily
Life
,
Composition
,
or
Parts
,
appertain
to
him
?
Which
requires
no
plainer
Confutation
than
what
has
been
already
observ'd
on
Passages
of
this
Author
,
precedently
tending
to
the
same
purpose
;
as
may
be
discern'd
by
whomsoever
shall
heedfully
inspect
these
Papers
.
All
which
,
in
effect
,
is
conceded
by
himself
,
before
he
comes
to
a
Period
of
the
Head
I
Treat
of
;
where
he
thus
Expresses
.
—
That
although
we
suppose
,
That
God
has
so
strictly
Joyn'd
to
the
Cogitative
Substance
other
Corporeal
Substance
,
that
they
cannot
be
more
firmly
Connected
;
and
from
their
Conjunction
Constituted
their
Union
:
Notwithstanding
they
may
remain
absolutely
distinct
,
because
God
may
reserve
a
Power
to
separate
their
Beings
,
tho'
Corporeally
Inclos'd
:
Or
to
confer
Conservation
on
both
as
United
,
or
separated
;
however
they
participate
,
by
Existence
,
with
the
Extent
of
the
Body
.
These
words
,
in
Summ
,
can
have
no
other
Signification
than
what
may
be
conster'd
a
Distinction
without
an
apparent
Difference
,
and
therefore
Logically
Unintelligible
;
there
being
no
Notion
more
perplex'd
than
his
manner
of
Uniting
Substance
to
Substance
,
in
a
Corporeal
Figure
,
and
yet
expect
,
that
they
ought
to
be
requisitely
distinguish'd
.
The
Reason
he
gives
in
Summ
,
is
,
That
it
may
be
so
Ordain'd
by
God
,
That
whatsoever
are
Conjoyn'd
by
him
takes
not
from
his
Power
to
disunite
their
Conjunction
,
by
capacitating
their
Separation
;
or
as
the
Soul
may
singly
Act
without
any
Assistance
or
Concurrence
of
the
Senses
appropriated
to
the
Body
.
If
this
be
the
best
Argument
that
he
can
Alledge
,
by
which
he
would
heighten
the
Notion
,
so
much
Celebrated
by
him
,
of
the
Minds
operating
by
a
distinct
and
clear
Idea
from
all
Corporeal
Concomitancy
;
it
is
more
than
Intricately
,
in
this
Place
,
urg'd
by
him
;
who
grants
the
firm
Union
,
Constitated
by
God
,
of
Soul
and
Body
;
yet
will
needs
Imagine
;
that
their
Separation
is
also
determin'd
by
God
:
And
thus
,
by
Des-Cartes
,
the
Act
of
God
is
render'd
contradictory
to
it self
.
B●…
now
does
he
undertake
to
Explain
his
Proposition
?
Why
verily
,
by
no
better
Assurance
than
that
it
is
possible
for
the
Almighty
so
to
dispose
the
Humane
Mind
,
that
it
may
operate
divided
from
the
Body
and
sensible
Parts
;
tho'
naturally
United
to
all
of
them
:
Which
,
in
effect
,
does
annex
Contradiction
to
the
Act
of
God
;
it
being
palpably
evident
,
That
the
Understanding
Faculty
does
actuate
its
Intelligence
with
the
Concurrence
of
the
Senses
:
But
no
such
manifest
Assurance
,
that
by
any
separate
Power
of
the
Mind
the
same
can
be
Effected
.
Let
a
Man
Imagine
,
by
his
utmost
Force
of
meer
Thought
,
That
by
the
Speculative
Act
of
the
Mind
,
is
represented
the
Shape
,
Proportion
,
Likeness
,
and
Colour
,
of
any
Object
,
whether
it
be
Moving
,
Standing
,
or
Lying
;
't
is
not
in
his
Power
so
perfectly
to
discern
all
their
several
Proprieties
,
as
if
they
were
visibly
perceiv'd
by
him
,
and
consider'd
as
proper
Objects
to
entertain
all
other
requisite
Parts
of
his
Senses
:
But
very
Impossible
to
Contemplate
,
of
any
of
these
,
by
any
separate
Act
of
the
Understanding
distinct
from
Sensation
:
Because
there
could
be
no
Idea
or
Notion
of
such
Things
that
had
never
been
convey'd
to
the
Intellect
by
the
consent
of
the
Senses
;
as
by
Seeing
,
Feeling
,
Smelling
,
Tasting
and
Hearing
,
are
occasionally
compleated
the
useful
Appurtenances
to
the
Humane
Intellect
:
Wherefore
it
might
be
well
admir'd
,
Why
the
useage
of
Eyes
,
Hands
,
and
Ears
,
with
other
of
the
Senses
,
should
be
naturally
Incident
to
the
Bodily
Parts
and
Composition
of
Man
;
if
the
Mind
could
solely
be
perfectly
apprehensive
without
them
?
And
doubtless
these
Excellent
Gifts
had
been
Insignificantly
conferr'd
on
Mankind
;
if
Thought
,
abstracted
from
Sensation
,
might
be
alone
exactly
apprehensive
.
Nor
can
sufficient
Reason
be
given
,
Why
the
Mind
should
not
have
been
solely
bestow'd
,
however
Ordain'd
to
Exist
;
if
by
its
single
Intelligence
it
could
have
perform'd
the
divers
Operations
,
and
Actual
Capacities
that
are
joyntly
Exerted
by
the
Soul
and
Senses
?
'T
is
not
to
be
deny'd
that
the
Existence
of
the
Mind
,
unconfin'd
to
Body
,
had
been
as
easily
accomplish'd
by
Providence
,
had
it
been
so
determin'd
,
as
it
is
now
Resident
with
the
Society
of
the
Senses
:
And
questionless
,
if
so
establish'd
,
had
,
exalted
Humane
Felicity
to
a
paramount
degree
:
Nothing
tending
more
to
the
detriment
of
Mankind
,
than
the
complicated
and
prone
Inveiglement
of
the
Soul
by
the
Allurement
of
the
Senses
:
So
that
could
the
Mind
have
been
exempted
from
Corporeal
Conjunction
,
it
had
certainly
,
by
a
glorious
Act
of
Providence
,
been
discharg'd
from
its
Bodily
Confinement
;
together
with
the
exorbitant
,
and
wicked
Temptations
,
it
receives
from
the
Appetites
and
Senses
.
But
this
being
repugnant
to
it
s
Decreed
,
and
natural
Station
in
the
Body
of
Man
;
no
room
is
to
be
found
there
for
the
Idea
of
Des-Cartes
,
by
which
he
does
incompatibly
infer
,
That
the
Humane
Soul
is
of
a
distinct
Substance
,
tho'
Co-herent
to
the
Body
of
Man
,
and
actually
concomitant
with
Corporeal
Operations
.
In
his
64
Particular
,
he
farther
attempts
to
Explain
what
he
would
mean
by
his
Definition
of
a
distinct
Thinking
Substance
;
his
Allegation
is
,
That
Cogitation
and
Extension
may
be
understood
as
one
and
the
same
Mind
may
have
diversity
of
Thoughts
;
or
as
one
and
the
same
Body
,
retaining
its
own
Quantity
,
may
be
diversely
Extended
;
at
one
time
in
Longitude
,
at
another
in
Latitude
,
or
contrarily
less
in
Latitude
than
in
Depth
,
and
the
like
,
by
which
they
may
be
distinguish'd
;
as
also
consider'd
as
Modalities
of
the
Substance
to
which
they
belong
.
Can
this
be
Judg'd
a
proper
Method
,
in
order
to
the
Improving
of
Humane
Understanding
,
according
to
the
undertaking
of
this
Author
;
as
he
Defines
the
varied
Proprieties
of
Substance
,
whether
in
Length
,
Breadth
,
or
Depth
,
no
other
than
different
Modalities
applicable
to
the
same
Substance
?
Whereas
the
contrary
is
Mathematically
certain
;
because
the
Extent
and
Proportions
,
in
one
and
the
same
Body
,
must
necessarily
have
a
Commensurable
Alteration
.
If
the
Basis
of
a
solid
Substance
be
suppos'd
to
be
lengthened
one
Foot
more
than
it
was
before
;
the
Latitude
and
Depth
of
the
same
Body
cannot
but
have
as
to
its
Proportion
,
an
Essential
Variation
:
Which
evidently
proves
,
That
what
he
Terms
meer
Modality
,
or
accidental
Change
of
local
Parts
in
the
same
Substance
,
is
neither
Arithmetically
,
or
Geometrically
true
:
It
being
no
less
absurd
to
Affirm
,
That
the
half
of
a
Number
is
all
one
with
the
whole
;
or
that
the
different
Situation
,
Measure
,
and
Being
of
Substance
,
were
neither
a
quantitative
or
formal
Alteration
in
reference
to
the
reality
of
Place
,
Figure
,
or
Motion
;
as
they
ought
to
be
apprehended
in
all
their
Capacities
.
On
which
consideration
,
the
Idea
of
this
French
Writer
,
is
fo
far
from
tending
to
a
significant
Modality
,
as
he
would
apply
it
;
that
it
rather
vanishes
as
a
fictitious
Comment
,
or
Shadow
of
his
Brain
.
To
be
plain
,
should
a
Man
Collect
a
numerous
Summ
of
Refin'd
Notions
,
with
the
most
Artful
Curiosity
that
could
imploy
his
Imagination
,
whereby
he
would
dignifie
the
Humane
Intellect
;
he
might
find
the
Undertaking
no
less
difficult
,
to
the
finest
Thread
of
his
Reasoning
;
than
to
Invent
a
more
wonderful
Passage
into
an
obscure
Labryinth
than
could
be
ever
attain'd
by
rational
Conduct
:
There
being
no
passabler
or
clearer
Prospect
by
which
the
Soul
of
Man
may
discern
the
Manner
of
its
actual
Being
and
Exercising
of
the
Intellectual
Faculty
;
than
as
it
is
operatively
Conjoyn'd
,
with
the
temper
of
the
Body
and
Senses
:
To
whose
united
Concurrence
may
be
Attributed
,
more
or
less
,
the
qualified
Abilities
of
the
Understanding
in
every
Consideration
.
Do
we
not
Experimentally
know
,
That
Judgment
,
Wit
,
Passions
,
Affections
,
vertuous
or
vicious
Inclinations
,
with
all
the
Moralities
of
Life
,
are
Influenc'd
by
the
Mind
;
as
it
does
participate
with
the
Elementary
Composition
Inherent
in
the
Body
and
Senses
:
Insomuch
,
That
their
several
Inclinations
may
be
term'd
the
Effects
of
Heat
,
Cold
,
Moisture
,
or
Drought
,
as
they
adhere
to
our
Natures
.
Is
not
a
Wise
Man
distinguish'd
by
the
Judicious
Temper
of
his
Thoughs
;
the
vain
by
their
Levity
and
insipid
Conversation
?
No
less
discernable
than
one
Man's
strength
of
Mind
,
or
,
Corporeal
Vigour
,
has
a
natural
Variation
from
another
:
To
which
may
be
Emphatically
added
,
the
experimental
Observation
as
it
respects
the
Intellectual
Faculties
;
of
which
some
are
Impower'd
with
a
more
considerable
vivacity
of
Apprehension
,
Judgment
and
Wit
,
in
Age
;
than
was
manifest
in
Youth
:
But
in
others
,
contrarily
,
a
Decay
,
or
Withering
of
their
Understandings
no
less
apparent
than
the
Wrinkles
of
their
Brows
and
Cheeks
:
Which
could
proceed
from
no
other
Cause
but
as
the
Vigour
of
the
Mind
does
naturally
Impair
,
in
divers
examples
of
Age
;
with
the
Strength
and
Temper
of
the
Arteries
,
Nerves
.
Members
and
Senses
,
that
appertain
to
the
Body
:
Yet
not
universally
so
,
because
,
not
seldom
observ'd
,
That
some
Persons
,
who
have
liv'd
to
Antiquity
of
Years
,
have
rather
been
compleated
,
in
all
Kinds
,
by
their
Intellectual
Abilities
;
for
which
there
can
be
given
no
better
Reason
,
than
,
that
notwithstanding
they
have
some
Corporeal
Deficiencies
incident
to
Age
;
yet
none
in
the
Principal
Assistants
of
the
Brain
,
and
its
Contiguity
with
the
Senses
.
All
which
is
far
more
evidently
demonstrable
than
a
suppos'd
Thinking
Substance
,
separately
acting
in
the
Body
of
Man
,
according
to
the
Tenent
of
Des-Cartes
;
together
with
his
Imaginary
Modalities
,
by
which
he
would
insinuate
a
distinct
Thinking
Faculty
to
the
Humane
Soul
,
without
any
specifical
Assistance
receiv'd
from
the
Senses
:
A
Notion
no
less
absurd
,
than
't
is
impossible
to
Think
,
and
not
be
exactly
sensible
of
the
Thing
,
or
Object
Thought
on
:
Either
as
it
had
been
at
the
same
time
convey'd
to
the
Understanding
by
some
One
,
or
more
of
the
Senses
;
or
their
Impression
,
by
the
Memory
before
retain'd
.
Which
fully
Confirms
the
Philosophical
Maxim
;
That
nothing
is
in
the
Intellect
,
but
what
was
before
in
the
Senses
:
Yet
not
so
to
be
Apply'd
,
or
Instanc'd
here
,
as
might
,
in
any
respect
,
derogate
from
the
Excellency
of
the
Humane
Soul
,
or
its
Immortal
Estate
,
when
Life
departs
from
the
Body
;
it
being
in
the
Power
of
the
Almighty
to
Eternalize
its
Being
;
howsoever
it
was
Compos'd
,
or
the
manner
of
its
Existence
when
Resident
in
the
Body
of
Man
.
I
find
no
other
Discussions
in
this
Treatise
of
Des-Cartes
,
that
require
a
more
pertinent
or
accurate
Observation
,
than
may
be
Imply'd
from
what
is
already
Written
:
Wherefore
to
avoid
unnecessary
Repetition
,
I
descend
to
his
Conclusion
;
where
he
briefly
Summs
the
most
considerable
Principles
on
which
he
had
founded
his
precedent
Arguments
;
committing
them
,
as
very
advisable
,
to
the
perusal
of
his
Reader
.
The
First
of
his
Counsels
is
,
That
we
should
be
very
cautious
,
how
we
adhere
to
Former
Opinions
that
have
not
been
strictly
Catechiz'd
and
found
true
by
a
subsequent
Examination
:
Which
I
confess
is
plausibly
Advis'd
.
But
how
does
he
make
good
these
Admonishments
?
Why
,
by
heedfully
regarding
,
as
he
prompts
us
,
such
Notions
we
have
in
our selves
,
by
which
,
he
would
suppose
,
We
are
enough
enabled
to
arrive
to
clear
and
distinct
Knowledge
.
Here
he
Epitomizes
the
main
Force
and
Application
of
his
Former
Ideas
,
in
order
to
erect
perfect
Understanding
in
the
Humane
Intellect
;
and
by
which
he
undertakes
so
to
Cleanse
it
,
that
the
Senses
may
have
nothing
to
do
with
its
orderly
Perception
:
As
if
the
Determination
made
by
the
Intellect
,
with
the
Assistance
of
the
Senses
;
were
no
less
detrimental
to
the
Principality
of
the
Mind
,
than
the
loose
Advice
of
a
City-Mobb
would
be
to
their
Monarch
:
Whereas
,
by
a
surer
Inference
,
the
bare
Idea
of
the
Mind
,
introduc'd
by
Des-Cartes
;
if
duely
consider'd
,
does
Imply
such
a
License
of
Thought
,
as
is
no
way
consistent
with
the
orderly
Rule
of
Man's
Understanding
:
It
being
possible
,
That
the
Body-Politick
of
Reason
,
or
perspicuity
of
Thought
,
in
its
orderly
Method
,
should
be
perform'd
without
the
Concurrence
of
the
Senses
;
no
more
than
a
Man
can
be
assur'd
,
he
lives
,
and
not
sensibly
demonstrate
,
both
in
Soul
and
Sense
,
that
he
does
so
.
But
so
fully
,
I
conceive
,
has
been
,
by
what
is
Written
before
,
refell'd
the
Conceit
,
of
this
Author
,
relating
to
his
so
often
Inserted
,
or
rather
devis'd
Tenent
,
or
Manner
of
certain
Thinking
,
under
the
Notion
of
an
Idea
;
that
it
appears
too
like
a
Fable
Invented
by
himself
.
Towards
the
Close
of
his
Treatise
which
he
takes
to
be
,
on
divers
accounts
,
a
very
Irrefragrable
Advancement
to
Humane
Understanding
.
He
much
Celebrates
this
Instance
,
viz.
That
amongst
all
the
Notions
,
by
which
Man
is
enabled
to
discern
Propositions
of
Eternal
Verity
;
there
is
none
more
signally
applicable
than
the
certain
Affirmation
,
That
out
of
Nothing
,
comes
Nothing
:
Which
Allegation
,
of
his
,
if
maturely
consider'd
,
will
be
found
Improper
,
nay
,
absurd
:
As
what
can
be
more
opposite
to
Reason
and
Sense
,
than
to
suppose
,
That
a
Notion
,
or
Thought
of
the
Mind
,
can
have
nothing
for
its
Object
?
Because
whatsoever
is
conceiv'd
,
by
Intellectual
Thinking
,
must
be
really
Existent
;
it
being
all
one
as
to
Imagine
,
That
Non-entity
,
or
Vacuity
,
has
a
Natural
and
Certain
Being
,
notwithstanding
that
the
Universal
World
is
replenish'd
with
Bodies
of
divers
Kinds
,
and
no
room
left
either
in
the
Universe
,
or
Brain
of
Man
for
the
Conception
of
Nothing
.
So
that
to
derive
a
Notion
from
what
can
be
Interpreted
by
no
Word
,
Etymology
,
or
substantial
Thought
;
is
no
other
than
as
if
Monsieur
Des-Cartes
had
Imagin'd
himself
Nothing
,
in
Body
and
Mind
,
when
in
order
to
manifest
a
certain
Truth
,
he
Penn'd
his
Contemplation
of
Nothing
.
And
't
is
much
to
be
admir'd
,
That
this
Author
,
who
endeavours
to
Embellish
his
Opinion
by
a
new
Way
of
Reasoning
,
should
comply
with
the
Obsolete
,
and
no
less
Impertinent
Position
of
some
Former
Philosophers
;
by
which
they
would
Infer
,
That
the
Term
or
Accent
of
Speech
,
that
Verbally
did
Relate
to
Nothing
,
was
contradictory
to
whatsoever
had
Essential
Being
:
Whereas
there
can
be
no
Contrariety
or
Opposition
,
betwixt
Nothing
and
any
Thing
that
may
be
said
,
either
as
a
Cause
,
or
Effect
,
to
have
real
Existence
.
On
which
ground
it
may
aptly
be
requir'd
,
That
the
pretended
Philosophical
Tenent
,
that
would
Assert
,
That
out
of
Nothing
,
comes
Nothing
;
should
be
as
clearly
Expung'd
out
of
all
Discussions
of
that
Nature
,
as
if
a
Man
should
undertake
to
Argue
,
that
one
Impossibility
could
produce
another
:
Or
Celebrate
a
Non-entity
,
under
the
Notion
of
Eternal
Truth
,
and
Crown
it
on
the
Pate
of
Nonsense
.
Besides
all
which
Absurdities
,
't
is
very
apparent
,
That
this
supposed
Principle
is
absolutely
Inconsistent
with
the
most
general
Belief
of
Mankind
,
that
allows
Perfect
Creation
,
from
Nothing
,
of
the
Total
World
:
Which
how
Incompatible
with
the
Tenent
,
here
mention'd
of
Des-Cartes
,
I
leave
to
the
Judicious
Peruser
of
this
Treatise
.
And
thus
I
Conclude
my
Remarks
on
the
First
Part
of
his
Philosophy
,
call'd
,
The
Principles
of
Humane
Knowledge
.
REMARKS
On
the
Second
Part
of
the
New
PHILOSOPHY
OF
DES-CARTES
.
Concerning
the
Principles
of
MATERIAL
THINGS
.
PART
.
II.
THE
Magnitude
of
the
Title
appertaining
to
the
Second
Part
of
the
Philosophy
of
Des-Cartes
,
creates
in
his
Reader
,
an
Egregious
Expectation
of
a
superlative
Method
,
and
undoubted
Assurance
;
whereby
the
Humane
Mind
might
satisfactorily
apprehend
the
admirable
Consistence
of
the
Material
World
,
providentially
Dispos'd
for
the
vast
Habitation
and
Benefit
of
Man
and
Creatures
.
Which
is
so
Important
a
Knowledge
,
That
the
Misdemeanour
of
the
Intellectual
Faculty
cannot
be
excus'd
from
being
Impeach'd
by
the
Assembly
of
the
Senses
;
if
negligently
Regardless
,
or
not
industriously
Apprehensive
,
as
far
as
can
be
Extended
its
Solid
Contemplation
;
How
Mankind
is
sensibly
Sustain'd
by
the
peaceable
Order
and
Conduct
of
Nature
:
And
next
to
that
Philosophical
Speculation
,
the
Soul
of
Man
ought
to
bewail
its
Infelicity
,
in
Bodily
Life
;
when
perniciously
allur'd
by
Covetous
,
or
Ambitious
Desires
,
to
Possess
more
of
the
Earth
he
treads
on
,
than
ought
to
be
his
,
to
the
Detriment
or
Ruin
of
others
:
Instead
of
deducing
from
the
regular
Constitution
of
the
World
,
in
which
he
Subsists
,
How
unnaturally
he
Lives
,
by
Infringing
the
Rights
of
Humane
Society
:
Which
ought
to
have
an
Impression
on
the
Soul
,
in
a
Philosophical
,
and
Moral
Conception
.
This
is
as
a
Proaemium
fitly
annex'd
to
the
ensuing
Treatise
,
I
thought
not
Improper
to
Insert
;
before
I
come
to
the
First
Particular
of
Des-Cartes
,
which
as
a
Platform
or
main
Fund
to
his
subsequent
Notions
,
he
Compiles
;
by
undertaking
to
Explain
the
Reasons
by
which
the
Existence
of
Material
Things
may
be
certainly
understood
.
His
first
Words
are
these
,
—
Although
there
is
no
Man
that
does
not
fully
convince
himself
,
That
Material
Things
do
really
Exist
,
notwithstanding
that
it
has
been
dubiously
render'd
by
me
,
in
the
precedent
Discussions
,
or
accounted
amongst
the
Prejudices
incident
to
the
Childhood
,
or
Greenness
of
our
Years
;
it
is
now
Incumbent
,
on
me
,
to
search
for
the
Reasons
that
may
produce
its
perfect
Intelligence
:
To
which
purpose
he
infers
,
That
whatsoever
we
apprehend
,
must
necessarily
proceed
from
something
,
that
is
not
the
same
with
the
Humane
Mind
;
nor
is
it
in
our
Power
,
as
he
Affirms
,
to
think
of
one
Thing
more
than
another
;
but
as
from
some
other
Thing
we
are
Affected
,
or
receive
Impression
on
the
Senses
:
And
makes
this
Quere
,
Whether
that
Thing
be
not
God
,
or
differently
to
be
conceiv'd
?
This
Part
of
this
Head
,
may
be
pertinently
Answer'd
,
by
demanding
,
On
what
ground
Des-Cartes
undertakes
to
conclude
,
that
the
Soul
is
so
dispos'd
,
as
it
operates
on
the
Senses
by
the
Idea
it
has
from
God
?
Which
perfectly
contradicts
the
Notion
deliver'd
by
him
in
the
7th
Particular
of
his
First
Part
,
and
Remark'd
by
me
,
accordingly
;
where
he
declares
,
That
it
is
in
our
Power
to
reject
whatsoever
we
doubt
of
,
or
feign
that
it
is
false
;
and
thus
we
may
suppose
,
that
there
is
no
God
,
no
Heaven
,
no
Bodies
,
and
that
we
have
no
Hands
,
no
Feet
,
or
Bodies
Constituted
.
But
in
his
Second
Part
,
which
I
now
deal
with
,
he
restores
the
Senses
,
that
he
had
Abdicated
before
,
to
the
uses
of
the
Mind
.
By
which
it
appears
,
that
he
was
conscious
of
his
former
Mistake
;
and
that
't
is
not
possible
to
discourse
,
as
he
does
,
in
this
Part
,
of
Material
Principles
,
without
allowing
the
Association
of
the
Mind
to
its
sensible
Discernment
.
The
Reason
that
he
mentions
is
,
That
because
we
sensibly
,
and
distinctly
perceive
,
from
the
Impulse
of
the
Senses
,
any
certain
Matter
extended
into
Length
,
Breadth
and
Depth
,
whose
Parts
are
diversly
Figur'd
,
and
variously
Mov'd
;
as
also
how
they
affect
us
with
different
Conceptions
that
we
have
of
their
Colours
,
Smells
,
Griefs
,
and
the
like
:
If
God
should
Imbue
the
Mind
with
an
Idea
of
such
Extended
Matter
,
and
afterward
should
cause
any
other
Thing
so
to
dispose
the
Humane
Intellect
,
that
it
might
fix
its
Imagination
on
what
had
neither
Extension
,
Figure
,
or
Motion
;
no
reason
can
be
given
,
why
God
might
not
be
thought
a
Deceiver
.
This
Passage
can
have
no
excusable
Defence
,
if
judiciously
Examin'd
:
The
Question
he
offers
being
so
ill
Stated
,
or
Inconsistent
with
the
accurate
Part
of
Reasoning
,
That
it
cannot
amount
to
Refin'd
Sophistry
.
For
however
he
might
conceive
.
That
the
Soul
,
together
with
its
Mental
Idea
,
might
be
placed
in
the
Body
by
God
;
it
could
not
be
without
assurance
,
that
the
World
is
replenish'd
with
Corporeal
Beings
that
cannot
be
Denominated
such
,
but
as
Length
,
Breadth
and
Depth
,
Colour
,
Taste
and
Smell
,
are
their
natural
Proprieties
:
So
that
where
the
Intellect
and
Senses
are
joyntly
Illuminated
,
in
whatsoever
Method
,
by
the
Act
of
God
;
they
must
be
far
more
certain
than
to
admit
any
room
for
Misconception
,
or
the
If
,
or
Quere
,
Inserted
by
Des-Cartes
;
by
which
he
would
Infer
,
That
could
a
Man
,
Ensoul'd
by
God
,
Imagine
by
any
other
means
,
that
there
is
no
such
Thing
as
Longitude
,
Latitude
,
Depth
and
the
like
,
appertaining
to
Corporeal
Substance
;
he
might
call
God
a
Deceiver
:
Which
were
all
one
as
to
suppose
,
That
a
Man
duely
apprehensive
,
of
any
Object
,
should
by
the
Will
of
God
,
voluntarily
Determine
,
that
he
is
not
;
which
is
no
less
Irrational
,
than
Impossible
to
all
of
competent
Understanding
:
But
no
disallowable
Tenent
if
apply'd
to
other
Particulars
of
Mankind
,
whose
Intellects
are
not
of
sufficient
Ability
,
if
not
naturally
stupid
,
or
accidentally
unsound
,
or
phrenetically
distemper'd
;
as
is
the
condition
of
such
as
are
Distracted
,
and
,
in
a
manner
,
totally
destitute
of
the
Use
of
their
Rational
Faculty
:
And
who
can
doubt
,
that
not
a
few
of
these
,
want
Capacity
to
define
Length
,
Breadth
and
Depth
,
as
Inseparable
to
Bodily
Existence
?
Which
could
not
have
been
,
if
Mankind
were
Universally
endu'd
by
an
Impartial
Course
of
Nature
,
Ordain'd
by
God
,
and
so
committed
to
the
Humane
Body
:
Where
it
must
have
had
a
more
excellent
Residence
than
could
be
impedited
,
or
debas'd
by
Corporeal
Attributes
;
and
must
have
likewise
been
compleated
with
as
perfect
an
Idea
,
in
every
respect
,
as
this
Author
endeavours
to
prove
:
But
not
being
perform'd
,
his
manner
of
Argument
turns
the
point
of
a
Dilemma
against
his
Assertion
,
by
which
he
would
annex
a
more
general
and
perfect
Idea
to
the
Soul
of
Man
,
than
is
experimentally
Certain
;
and
whereby
,
in
effect
,
he
Terms
God
a
Deceiver
;
because
,
according
to
his
Doctrine
,
every
Soul
,
within
a
Humane
Body
has
not
a
patallel
Idea
of
exact
Knowledge
.
A
Blessing
much
to
be
wish'd
,
or
rather
Implor'd
by
Prayer
,
were
it
not
repugnant
to
the
Methods
of
Providence
omnipotently
determin'd
;
by
which
the
Intellectual
Faculty
is
differently
Impowr'd
,
as
its
Corporeal
Dominion
is
more
or
less
Absolute
;
either
as
it
commands
,
or
is
weaken'd
in
Rule
,
by
the
Conspiracy
of
the
Senses
:
Which
cannot
be
otherwise
,
the
Mind
being
surrounded
and
continually
endanger'd
by
the
frail
Composition
and
Temperatures
of
the
Bodily
Parts
,
in
which
it
operatively
Resides
.
On
the
contrary
,
were
there
such
a
clear
Idea
,
from
above
,
infus'd
into
the
Soul
of
Man
,
as
is
Instanc'd
by
Des-Cartes
;
by
which
every
requisite
Notion
,
or
Truth
,
might
be
perfectly
apprehended
:
It
were
not
consistent
with
the
Justice
of
the
Almighty
,
if
every
Individual
of
Mankind
were
not
equally
Intelligible
;
on
which
account
,
one
Man
,
might
be
as
wise
,
in
every
Consideration
,
as
any
other
:
And
if
so
,
there
would
be
less
necessity
for
Superior
Magistracy
,
or
Rule
;
could
every
Man
be
alike
Discreet
in
governing
of
Himself
.
In
the
mean
time
,
Des-Cartes
has
introduc'd
a
new
Character
,
on
the
Stage
of
Philosophy
,
more
compleat
in
Thought
than
is
univocally
Consistent
with
the
Figure
of
Humane
Composition
;
by
which
is
Personated
the
Dress
and
Mode
of
the
Mind
,
as
it
is
Cloth'd
by
the
Senses
:
From
whence
't
is
apparently
manifest
.
That
the
Powers
of
the
Rational
Soul
are
frequently
exerted
suitable
to
the
diversity
of
Tempers
that
sensibly
Exist
,
Improve
,
or
Decay
,
in
the
Body
of
Man
.
And
this
as
Naturally
Certain
as
Animal
Creatures
of
the
same
Kind
,
vigorously
Grow
,
or
Impair
;
or
are
more
Subtil
,
Active
and
Strong
,
proportionable
to
the
Elementary
Mixtures
by
which
they
Subsist
.
And
therefore
as
highly
presumptuous
,
as
to
Argue
against
the
Methods
of
Providence
,
if
discuss'd
,
Why
Men
and
Creatures
are
so
Constituted
in
their
Several
Capacities
of
Being
,
and
Life
?
Which
is
above
the
search
of
Man's
Reasoning
,
and
only
known
to
the
Omnipotent
Disposer
of
whatsoever
the
Universe
contains
.
All
which
,
if
duely
consider'd
,
sufficiently
explodes
the
Novel
Scene
of
this
Part
of
the
Philosophy
of
this
Author
,
together
with
the
Actual
Character
he
gives
to
Mankind
,
in
his
Modalities
of
Intellectual
Apprehension
,
as
't
is
Personated
by
his
Pen.
His
Second
Particular
begins
with
a
Truth
,
but
ends
with
a
Falsehood
:
Where
he
grants
,
That
the
Mind
,
or
Soul
of
Man
,
is
more
strictly
United
to
its
peculiar
Body
,
than
to
all
other
Bodies
:
The
Reason
he
offers
is
,
Because
we
have
an
Apprehension
of
Griefs
,
and
other
sensible
Advertencies
that
happen
unthought
on
by
us
;
of
which
the
Mind
,
he
conceives
,
could
not
be
Intelligent
,
as
it
is
meerly
Cogitative
,
but
as
it
is
Conjoyn'd
to
a
Certain
extended
and
moveable
Substance
call'd
the
Humane
Body
.
The
Antecedent
Part
of
this
Head
is
undoubtedly
true
;
which
signifies
no
more
,
than
that
our
Souls
have
more
to
do
with
our
own
Bodies
,
than
with
any
other
:
And
who
could
have
expected
,
that
Des-Cartes
could
have
presented
his
Reader
with
so
vulgar
a
Speculation
?
Which
has
no
other
Tendency
,
than
that
every
Man
is
as
far
apprehensive
as
the
Compliment
of
his
Soul
and
Senses
will
extend
;
and
thus
are
Griefs
,
Passions
,
Affections
,
sensibly
distinguish'd
by
us
,
when
Appertaining
to
others
:
Because
the
Rational
Faculty
sympathetically
complies
with
the
Senses
in
Conveying
their
Intelligence
to
Things
,
of
that
Kind
,
without
us
;
as
he
that
has
felt
a
Wound
or
Pain
in
any
of
his
Corporeal
Parts
,
will
judge
of
the
same
in
others
.
But
how
to
think
of
any
Thing
that
appertains
to
our selves
,
and
not
to
perform
it
by
help
of
the
Mind
,
as
a
sensible
Thinker
;
is
a
Riddle
not
to
be
unfolded
by
the
Writings
of
Des-Cartes
.
In
his
Third
Particular
he
attempts
to
clear
the
Point
;
but
,
in
effect
weakens
it
,
by
this
Feeble
Proposition
of
his
:
The
Perception
of
the
Senses
does
not
direct
us
to
Discover
what
is
really
in
Things
,
but
as
they
are
render'd
profitable
,
or
detrimental
to
Humane
Composition
:
Unless
sometimes
,
or
by
accident
,
we
are
Taught
by
the
Senses
what
those
Bodies
are
,
and
how
they
Exist
.
And
therefore
(
saies
he
,
)
we
must
Depose
the
Senses
,
and
solely
Judge
by
help
of
the
Intellect
according
to
the
Ideas
that
are
Incident
to
it
,
by
Nature
.
Whosoever
is
Master
of
a
Grain
of
Reason
,
must
be
convinc'd
,
That
a
Contradiction
is
Imply'd
by
the
manner
of
Argument
,
here
urg'd
by
this
Author
:
Who
grants
,
That
by
the
Conjunction
of
the
Soul
and
Senses
,
we
perfectly
Discern
what
is
Beneficial
,
or
Hurtful
to
us
;
but
in
that
Act
,
do
not
certainly
apprehend
what
those
Things
are
:
Which
is
all
one
as
to
Affirm
,
That
we
may
be
Intelligent
,
yet
not
undoubtedly
assur'd
of
what
we
understand
:
Unless
the
Intellect
be
Refin'd
by
Idea
,
after
his
manner
,
as
the
most
natural
Way
of
being
clearly
Apprehensive
;
and
with
such
disparagement
to
the
Senses
,
That
they
may
be
,
in
his
Opinion
,
neglected
:
Tho'
common
Experience
might
have
convinc'd
him
,
that
they
are
,
by
Nature
,
Constituted
Assistants
and
real
Proofs
of
whatsoever
is
openly
and
demonstratively
understood
.
But
it
seems
he
omitted
these
Considerations
:
And
therefore
in
his
next
Particular
,
which
is
his
4th
,
he
positively
directs
,
as
he
would
intend
the
Use
of
his
Idea
,
by
which
he
Argues
,
That
the
Nature
of
Matter
,
or
Body
,
does
not
Consist
in
that
it
is
Hard
,
Ponderous
,
or
any
other
Manner
affecting
the
Senses
;
but
only
as
it
is
a
Thing
extended
in
Length
,
Breadth
and
Depth
:
And
for
durition
,
or
hardness
,
the
Sense
discovers
it
no
farther
,
than
as
the
Parts
of
a
Hard
Body
Resist
the
Motion
of
our
Hands
meeting
with
it
.
Here
he
would
exalt
his
Idea
to
the
height
of
Dominion
in
the
Mind
,
and
level
the
Senses
below
the
Capacities
that
Nature
has
allow'd
them
:
Nothing
being
more
Philosophically
Irrational
than
the
Supposition
he
Inserts
,
That
the
Nature
of
Body
is
only
to
be
understood
as
it
has
Longitude
,
Latitude
and
Depth
;
and
why
not
also
as
it
is
Weighty
,
Hard
and
Colour'd
?
Is
not
Air
as
much
a
Body
as
Iron
,
and
yet
perfectly
distinguish'd
by
the
compact
Durition
of
the
Latter
,
as
its
Essential
Propriety
?
And
as
absolutely
different
in
Colour
,
could
the
diaphanous
Substance
of
Air
be
as
visible
to
the
Eye
;
and
although
it
be
not
,
we
may
conceive
the
Distinction
,
much
surer
,
than
we
could
by
intruding
on
the
Mind
a
conceited
Idea
;
because
we
are
sensibly
Assur'd
,
That
no
Corporeal
Thing
can
have
Being
in
Nature
,
without
its
colourable
Property
:
And
this
as
familiarly
Certain
,
as
that
a
Bay-Horse
cannot
be
Denominated
a
Horse
,
if
his
natural
Colour
could
be
separated
from
his
Substance
.
There
are
many
Things
that
may
be
said
to
have
Colour
,
that
are
not
genuinely
their
own
:
And
so
a
painted
Cheek
,
whether
in
Man
or
Woman
,
is
no
Dye
or
Complexion
of
Nature
,
but
Artificically
Colour'd
:
And
we
Judge
of
Pictures
as
they
Resemble
the
Life
by
the
Colours
apply'd
to
them
by
the
Skill
of
the
Painter
.
And
't
is
no
less
evident
,
that
Des-Cartes
has
presented
his
Reader
with
a
very
Fictitious
Varnish
of
his
Pen
;
if
he
meant
no
other
distinction
of
Colours
,
Relating
,
or
Apply'd
to
Material
Substances
,
than
in
this
Place
he
mentions
:
And
in
Summ
concludes
,
That
Weight
,
Colour
and
such
like
Corporeal
Qualities
may
be
separated
from
their
Inherence
in
Matter
;
so
that
the
Nature
of
the
Substance
,
to
which
they
belong
,
does
not
depend
on
any
of
them
.
And
is
not
this
a
concise
Manner
of
Idea
,
in
this
Author
,
by
which
he
would
have
us
believe
,
That
Bodily
Substance
may
have
Existence
,
and
be
sensibly
perceiv'd
without
being
discern'd
by
its
genuine
Shape
,
and
Figure
?
If
Colour
,
Hardness
and
Weight
,
with
other
Qualities
appertaining
to
Matter
,
are
defin'd
Accidents
in
a
Philosophical
Sense
;
yet
allowable
such
as
,
when
natural
,
are
inseparable
Proprieties
from
Bodies
to
which
they
appertain
?
And
't
is
some
wonder
,
that
this
Learned
Monsieur
should
forget
,
on
this
occasion
,
That
noted
Logical
Maxim
,
—
Quod
omni
sola
et
semper
accidit
subjecto
.
So
that
the
Idea
of
this
Author
,
as
it
is
here
Apply'd
by
him
,
is
so
far
from
a
Weighty
,
or
indeed
a
Colourable
Notion
,
That
't
is
as
surely
Confuted
as
a
White
Plum
may
be
distinguish'd
by
the
Act
of
Nature
,
from
a
Black
one
.
The
next
Step
he
takes
,
is
to
present
his
Reader
with
the
Doubts
of
some
Persons
,
who
Determine
,
That
Bodies
may
be
so
Rarified
,
or
,
Condens'd
,
that
they
may
have
,
by
Rarifaction
more
Extension
than
when
Condens'd
.
To
which
Number
of
Dubitants
I
desire
to
be
added
:
Because
I
conceive
nothing
more
clear
than
the
doubt
he
Delivers
.
Is
it
not
very
evident
,
That
Snow
when
dissolv'd
,
by
Rarifaction
,
into
Water
is
substantially
Extended
farther
than
before
;
as
it
may
be
observ'd
falling
from
a
Hill
into
a
River
?
And
is
it
not
as
manifest
,
That
some
Parts
of
Wood
,
when
Thinn'd
and
Rarified
by
Fire
,
convert
to
Smoak
?
So
that
't
is
impossible
to
deny
,
that
Corporeal
Alteration
is
not
Incident
to
Rarifaction
,
which
gives
it
a
variable
and
different
Extension
,
if
compar'd
to
the
space
it
Precedently
fill'd
;
and
this
amounts
to
Demonstration
,
instead
of
Opinion
.
But
he
that
will
be
Proselyted
,
by
the
Doctrine
of
Des-Cartes
,
must
,
in
this
Case
be
such
a
compliable
Sceptick
as
to
Renounce
his
sensible
Conviction
,
and
accord
with
him
where
he
contends
to
Argue
,
That
whosoever
,
will
attentively
Think
and
admit
nothing
but
what
he
clearly
understands
,
will
Judge
,
That
no
more
is
Effected
by
Rarifaction
and
Condensation
than
Change
of
the
Corporeal
Figure
.
And
this
,
in
few
words
,
is
the
summ
of
what
is
contain'd
in
his
Fifth
and
Sixth
Particular
,
that
is
worth
a
Remark
.
The
Reason
he
offers
is
,
That
Rarified
Bodies
,
having
many
Pores
,
are
there
Replenish'd
with
other
Substances
;
and
by
that
means
become
Condens'd
.
This
Conceit
of
his
is
as
distant
from
Proof
,
as
Fiction
is
from
Truth
:
And
nothing
more
obviously
Answer'd
;
since
't
is
Philosophically
Certain
,
That
Condensation
is
added
to
Bodies
which
are
made
more
or
less
Solid
,
as
their
thinner
Parts
are
proportionately
expell'd
by
Rarifaction
:
And
thus
a
tenuous
Substance
is
gradually
render'd
more
compact
,
and
harden'd
by
the
Fire
;
as
is
,
in
divers
Kinds
,
Experimentally
Observable
:
Which
however
producing
Alteration
of
Figure
in
their
Corporeal
Extent
;
't
is
as
they
receive
Solidity
or
Durition
from
the
Capacity
that
their
tenuous
Parts
have
in
order
to
Rarifaction
:
So
that
't
is
not
,
as
this
Writer
Infers
,
from
any
Intervals
,
or
Cranies
in
Bodies
,
fill'd
with
other
Bodies
,
that
causes
Condensation
;
but
so
much
of
the
Tenuity
of
their
Compositions
as
being
vanish'd
by
Rarifaction
,
leaves
them
more
compactly
Harden'd
.
Suppose
he
had
been
ask'd
,
Whether
the
thin
Substance
of
Air
,
or
Fluid
Body
of
Water
,
did
Exist
with
any
such
Pores
or
Inlets
in
them
that
might
be
Receptacles
for
other
Bodies
?
He
could
not
probably
have
solv'd
the
Question
,
notwithstanding
't
is
very
apparent
,
That
Air
is
Thicken'd
by
Moisture
that
exhal'd
,
by
the
Sun
,
is
mingled
with
it
.
But
Water
being
a
grosser
Substance
,
is
Condens'd
as
its
Thinner
Parts
are
by
Heat
extracted
from
it
;
and
this
may
be
discern'd
in
every
standing
Pool
,
or
Puddle
.
All
which
is
Equivalently
acknowledg'd
by
him
in
his
Entrance
to
his
Seventh
Head
,
Where
he
grants
,
That
there
are
no
Pores
in
Air
,
or
Water
,
that
may
add
to
their
Amplitude
,
by
giving
Reception
to
other
Bodies
whereby
they
may
be
more
Replenish'd
:
Yet
would
have
it
pass
,
in
being
suppos'd
,
for
a
Rational
Fiction
;
but
I
expected
his
Proof
,
and
therefore
must
be
excus'd
,
if
I
reject
his
Fable
.
As
for
Corporeal
Extent
,
caus'd
by
Rarifaction
;
he
seems
to
allow
none
otherwise
than
as
he
would
a
new
Body
so
Extended
:
Which
is
not
Universally
true
;
and
may
be
so
understood
from
the
Example
given
already
,
of
Snow
Dissolv'd
,
by
Rarifaction
,
to
Water
;
which
,
when
Snow
,
was
but
Water
Congeal'd
:
So
that
it
cannot
be
properly
said
to
have
a
new
Body
but
alter'd
to
the
Fluid
Substance
which
it
had
before
.
The
like
may
be
Affirm'd
of
Lead
,
or
other
Materials
,
that
when
melted
,
and
enlarg'd
by
Extension
,
do
not
lose
the
Denomination
of
the
same
Corporeal
Substance
;
in
which
Sense
,
Lead
,
when
Dissolv'd
,
is
as
truely
Lead
,
as
it
was
in
its
precedent
Existence
.
Examples
might
be
added
,
on
this
Subject
,
did
the
Reply
that
I
have
made
require
farther
Illustration
;
wherefore
I
proceed
to
his
next
Point
,
which
he
thus
States
:
—
Quantity
and
Number
differ
,
only
in
Reason
,
from
the
quantitative
or
number'd
Thing
;
This
Position
he
procceds
to
Explicate
by
Affirming
,
That
the
whole
Nature
of
Corporeal
Substance
,
may
be
consider'd
,
as
contian'd
in
the
space
of
ten
Feet
,
altho'
we
attend
not
the
Measure
of
any
such
Number
of
Feet
:
And
by
Converse
,
(
saies
he
,
)
the
Number
Ten
may
be
understood
,
as
well
as
a
Quantity
of
so
many
Feet
,
although
we
are
regardless
of
its
Determinate
Substance
.
Here
the
gentile
Monsieur
renews
his
Address
,
to
his
Mistress
of
Thought
,
under
the
Notion
of
Idea
:
Which
he
endeavours
to
Compleat
by
such
a
refin'd
Mode
of
Philosophical
Courtship
,
That
like
a
Platonick
Lover
,
he
separates
Sense
from
the
Motives
he
Endears
.
But
I
presume
,
that
his
Amour
has
met
with
divers
coy
Reprimands
from
Reason
,
the
most
Celebrated
Mistress
and
Beauty
of
the
Understanding
.
And
't
is
no
presumption
,
I
conceive
,
if
I
Attribute
a
rational
Success
to
my
Pen
,
which
has
,
more
than
often
,
refell'd
the
Cartesian
Idea
in
divers
preceding
Discussions
:
Wherefore
I
might
refer
my
Reply
to
what
I
have
already
Written
:
Did
not
the
respect
that
I
have
to
the
Abilities
of
this
Author
,
tho'
none
to
his
Mistakes
,
oblige
me
to
prolong
my
Inspection
;
together
with
an
earnest
Desire
of
being
convinc'd
,
might
I
find
Cause
,
from
his
Proposals
.
But
instead
of
meeting
with
any
Motives
of
his
,
sufficient
to
reconcile
me
to
his
Assertions
,
I
may
justly
observe
an
Erroneous
Relapse
to
his
former
Principles
.
And
thus
in
his
8th
Particular
,
that
occasions
my
Debate
;
He
supposes
,
That
the
whole
Nature
of
Corporeal
Substance
contain'd
in
a
space
of
Ten
,
or
any
Number
of
Feet
,
may
be
understood
without
any
Computation
of
it
,
as
locally
Commensurable
;
and
this
to
be
accomplish'd
by
a
sole
Idea
of
the
Mind
,
in
his
Opinion
.
But
is
it
possible
to
promote
meer
Thought
,
by
an
Insensible
Act
,
suitable
to
the
purpose
he
intends
it
?
Can
a
Man
that
never
understood
how
a
Plain
Superficies
may
contain
Body
,
or
is
produc'd
according
to
his
Example
,
to
a
space
of
Ten
Feet
;
Conceive
,
or
Delineate
such
a
Figure
,
without
knowing
that
it
is
Compleated
by
Multiplying
of
5
by
2
?
Should
a
Mathematical
Tutor
Inform
his
Pupil
,
That
it
would
be
sufficient
for
his
Instruction
,
if
by
Mental
Speculation
he
Imagin'd
that
there
was
,
in
Nature
,
such
a
Thing
as
a
Plain
Superficies
,
tho'
he
did
not
apprehend
that
Longitude
and
Latitude
were
its
Numerical
Proprieties
:
Could
Science
be
Improv'd
by
such
an
Impertinent
and
Idle
Idea
that
can
signifie
nothing
either
to
Theory
,
or
Practice
?
On
the
contrary
,
every
Man
must
be
as
competently
Intelligent
,
as
was
this
Author
,
of
the
Qualifications
of
Lines
that
appertain
to
superficial
Content
;
and
as
certainly
too
,
as
the
Dimensions
of
any
Number
of
Acres
may
be
figuratively
Included
in
a
Square
or
Parallelogram
,
or
he
will
profit
little
on
this
Question
,
by
Reading
of
Des-Cartes
:
Who
next
proceeds
to
inform
us
,
That
notwithstanding
't
is
a
certain
Truth
,
(
and
so
I
think
too
,
)
that
nothing
can
be
taken
from
Quantity
,
or
Extension
,
but
the
Substance
,
to
which
they
belong
,
must
also
be
Leslen'd
:
And
convertibly
,
not
the
least
Part
of
Substance
can
be
exempted
;
but
as
much
of
Quantity
and
Extension
will
be
taken
from
it
.
This
Opinion
of
his
he
alledges
as
opposite
to
the
Tenent
of
others
,
of
whom
he
saies
,
there
are
some
that
consider
Corporeal
Substance
as
distinct
from
its
Quantity
:
Which
Conception
of
theirs
causes
them
confusedly
to
think
,
that
the
same
Substance
may
be
term'd
Incorporeal
.
Whether
there
was
ever
Man
of
such
a
wilde
Imagination
may
well
be
question'd
:
Since
nothing
can
be
more
absurd
than
to
Imagine
,
That
Substance
might
remain
,
in
any
Kind
Substance
,
without
its
proper
Quantity
;
and
next
,
notwithstanding
that
Contradiction
,
or
as
he
calls
it
confusion
of
Thought
,
to
suppose
,
the
same
Substance
Metamorphos'd
,
by
a
mysterious
Way
of
Thinking
,
to
Incorporeal
;
which
is
no
less
contradictory
to
the
natural
Being
and
Definition
of
Substance
,
than
if
a
Man
should
determine
,
that
Body
could
cease
to
be
Body
:
Because
Substance
is
inseparable
from
Quantity
,
as
its
Corporeal
Propriety
;
and
therefore
by
no
Notion
,
or
Object
of
Sense
,
can
be
deem'd
Incorporeal
.
But
notwithstanding
that
the
Incomprehensible
Idea
of
Incorporeal
Substance
is
reprov'd
by
Des-Cartes
,
as
Notionally
Confus'd
;
the
Sense
that
he
delivers
in
the
64th
Particular
of
his
First
Part
,
or
Treatise
of
Humane
Cognition
,
is
ally'd
to
the
same
Absurdity
,
as
may
be
observ'd
from
my
Remarks
on
that
Head
:
Where
he
supposes
That
Cogitaion
and
Extension
may
be
consider'd
as
Modalities
of
Substance
;
because
,
as
he
Affirms
,
The
Humane
Mind
may
have
diversity
of
Thoughts
;
by
which
the
Cogitative
Substance
,
as
he
Defines
it
,
may
at
one
time
Imploy
its
Idea
of
Things
,
clearly
distinguish'd
,
without
the
Assistance
of
the
Senses
;
at
another
,
operate
in
Conjunction
with
the
sensible
Parts
of
the
Body
:
Is
not
this
such
a
manner
of
Idea
as
would
render
the
Thinking
Substance
of
the
Mind
with
,
or
without
Quantity
;
as
pleases
the
Thinker
?
Which
little
differs
from
the
Irrational
Notion
of
Incorporeal
Substance
;
if
any
Thing
,
by
excluding
of
Quantity
,
might
be
possibly
Imagin'd
substantial
.
From
whence
it
may
be
inferr'd
,
That
the
Criticisme
offer'd
by
Des-Cartes
,
in
this
Place
,
in
order
to
refell
the
Opinion
of
others
,
does
considerably
reflect
on
his
own
.
And
thus
I
proceed
to
such
of
his
Particulars
as
occasion
my
Remarks
;
which
I
shall
Insert
no
oftner
than
the
Subject
requires
.
In
his
11th
Head
,
he
reminds
us
of
the
Idea
that
we
may
have
of
Body
,
by
the
Example
he
gives
of
a
Stone
,
from
which
we
may
reject
all
that
is
not
Essential
to
the
Nature
of
Body
:
As
if
a
Stone
be
melted
,
or
pulveris'd
,
it
does
not
therefore
cease
to
be
Corporeal
:
We
may
also
reject
Colour
,
because
we
frequently
observe
Stones
that
very
pellucidly
shine
,
as
if
they
were
without
Colour
.
And
so
we
may
reject
Gravity
,
Lightness
,
Heat
and
Cold
,
with
All
other
Qualities
;
because
they
are
either
not
consider'd
in
the
Stone
,
or
being
Chang'd
,
the
Corporeal
Nature
of
the
Stone
is
not
alter'd
with
them
.
Here
methinks
he
makes
a
great
Pudder
to
little
purpose
;
or
no
other
than
to
prove
that
which
no
Man
ever
deny'd
:
If
there
can
be
any
Thing
more
Experimentally
manifest
than
That
Substance
,
by
what
means
soever
varied
or
Chang'd
,
will
still
retain
Quantity
,
as
its
Corporeal
Propriety
,
not
to
be
separated
from
it
by
Force
or
Fire
:
So
that
the
Essential
Nature
of
Body
cannot
be
destroy'd
,
tho'
it
be
lessen'd
or
divided
into
Innumerable
Particles
of
the
same
Substance
:
But
not
so
continue
in
the
Qualities
of
Colour
,
Weight
,
Heat
,
Cold
,
Moisture
,
or
the
like
,
that
were
its
former
Appurtenances
:
Because
Alteration
must
necessarily
Change
its
accidental
Qualifications
,
consonant
to
the
Philosophical
Maxim
,
a
non
esse
tale
ad
esse
tale
:
Which
signifies
,
that
it
is
otherwise
,
than
it
was
in
Figure
or
Dimension
,
together
with
such
like
External
Qualifications
as
it
precedently
had
,
and
are
naturally
diversified
according
to
Corporeal
Alterations
.
But
amongst
the
Examples
which
he
presents
to
his
Reader
,
as
so
many
select
Jewels
of
Thought
,
I
cannot
but
observe
the
blemish
that
I
find
in
the
Diamond
of
his
Idea
;
where
he
supposes
,
That
the
Substance
of
such
a
Stone
may
be
so
Transparent
that
its
Colour
might
not
be
visible
:
But
how
any
Thing
can
be
so
refinedly
splendid
as
not
at
all
perceptible
by
its
Colour
;
is
not
less
absurd
,
than
to
Affirm
,
that
something
is
seen
without
being
discern'd
:
It
being
Optically
,
and
Physically
,
impossible
to
be
sensible
of
any
Object
of
Sight
,
unless
its
Colour
be
sufficiently
visible
with
its
Substance
.
True
it
is
,
That
a
Diamond
may
be
sever'd
into
Parcels
of
its
Substance
,
and
that
its
Splendours
will
proportionably
lessen
with
its
Corporeal
Parts
:
But
not
suitable
to
the
Alterations
made
as
to
Figure
,
Colour
,
or
Extent
,
in
Bodies
of
weaker
Complexion
and
Substance
:
For
Example
,
Straw
,
or
Stubble
,
will
sooner
yield
,
in
all
their
Capacities
,
to
the
Alteration
enforc'd
by
Fire
,
or
to
any
natural
Method
of
Change
;
than
Wood
or
Coal
.
So
that
't
is
not
provable
,
as
Affirm'd
by
Des-Cartes
,
That
with
every
Corporeal
Mutation
may
equally
be
rejected
the
above-mention'd
External
Attributes
,
that
did
appertain
to
their
Substance
;
and
nothing
continue
with
them
but
Length
,
Breadth
and
Depth
,
the
common
Proprieties
of
Body
.
To
which
he
adds
this
Incompatible
Proposition
;
That
by
Idea
of
Space
,
not
Corporeally
Replenish'd
,
may
be
comprehended
an
Idea
of
what
is
call'd
Vacuity
.
Was
ever
Fiction
so
perfectly
supposititious
as
to
Fancy
,
That
Space
had
a
Being
,
and
not
the
Local
Continent
of
Substance
?
Or
that
the
Universe
,
the
vast
Womb
of
Nature
,
might
,
by
its
miscarrying
admit
of
Vacuity
?
Which
,
properly
Conster'd
,
amounts
to
the
Production
of
nothing
.
Wherefore
the
Appellation
,
or
Word
Vacuity
,
can
signifie
no
more
than
a
cursory
Accent
of
Speech
:
Or
such
an
empty
Idea
,
as
I
may
modestly
say
,
is
not
seldom
obtruded
into
the
Writings
of
this
Author
.
Some
of
his
subsequent
Particulars
,
where
he
differenceth
Space
from
Place
,
are
indeed
more
nice
,
if
not
frivolous
,
than
could
be
Thought
to
drop
from
the
Pen
of
the
Learned
Des-Cartes
,
who
takes
it
for
granted
,
That
if
any
Corporeal
Thing
be
remov'd
from
the
Local
Being
,
in
which
it
was
;
we
are
not
therefore
to
conceive
,
that
its
Extension
does
depart
with
it
.
Which
Position
of
his
may
be
pertinently
wav'd
,
by
Affirming
the
contrary
to
be
true
:
As
what
is
more
Essentially
annex'd
to
the
Comprehension
of
Body
;
than
its
due
and
proportionable
Extension
as
it
Relates
to
the
Place
by
which
it
is
contain'd
?
Wherefore
if
a
Stone
be
mov'd
from
the
Local
Situation
it
precedently
had
;
it
s
Extension
or
proper
Space
,
as
its
natural
Capacity
,
does
Inseparably
remove
with
it
;
and
not
remain
,
as
this
Author
would
Imply
,
as
the
same
Extension
,
or
Place
,
might
be
possess'd
with
other
Bodies
:
Or
under
the
confus'd
Notion
of
Space
not
fill'd
,
with
any
Thing
readily
Imagin'd
,
we
may
be
so
vain
to
suppose
,
as
he
gives
License
to
the
Conception
,
That
Indeterminate
Space
,
if
so
Apprehended
,
may
be
thought
Vacuity
:
Which
he
Infers
,
by
Reflecting
on
the
misapprehension
we
may
have
,
that
the
same
Local
Extension
does
not
Remain
,
tho'
the
Body
,
to
which
it
appertain'd
,
be
Remov'd
.
A
manner
of
Inference
Philosophically
unfound
;
because
,
no
Corporeal
Substance
can
be
taken
from
its
due
Place
,
unless
its
proper
Extension
,
and
Space
,
to
which
it
belongs
,
be
movable
with
it
:
Not
that
it
may
not
leave
behind
,
or
after
its
Removal
,
the
like
Local
Capacity
;
as
it
may
at
large
,
be
said
to
have
been
contiguous
to
that
Substance
:
Or
instead
of
its
continuance
there
,
the
Space
,
that
it
before
possess'd
,
is
immediately
replenish'd
by
the
Accession
of
some
one
,
or
more
Bodies
:
And
this
perpetually
Executed
by
the
Act
of
Nature
,
touch'd
by
the
Scepter
of
Eternal
Providence
:
Which
otherwise
,
must
cease
to
be
,
or
vanish
with
the
World
,
her
Universal
Habitation
,
by
Annihilating
her
Existence
.
And
therefore
exorbitantly
Impossible
to
allow
any
Epithet
to
Vacuity
,
That
by
all
the
Representatives
of
Nature
is
determin'd
to
have
no
Propriety
within
her
spacious
Dominion
.
As
improper
is
the
Example
he
gives
,
in
the
same
Paragraph
,
Of
a
Person
suppos'd
to
be
seated
in
a
Ship
,
and
moves
not
although
the
Ship
removes
whilst
he
sits
still
.
But
were
his
sole
Corporeal
Extensions
,
in
Length
,
Breadth
and
Depth
,
in
Motion
,
as
he
late
in
the
Ship
;
his
Local
Space
would
Remove
with
him
,
without
depending
on
the
Sailing
of
the
Ship
.
Before
he
makes
a
Close
on
this
Head
,
he
gives
a
more
than
ordinary
Instance
of
a
Ship
under
Sail
,
and
the
Earth
in
Motion
,
at
the
same
time
,
which
,
according
to
the
Copernican
System
he
would
Insinuate
;
but
in
general
Affirms
,
That
if
a
Ship
sailes
as
far
from
East
to
West
as
the
Earth
Revolves
from
West
to
East
,
according
to
its
Motion
in
the
Ecliptick
,
as
the
Copernicans
Imagine
,
a
Man
sitting
in
the
Ship
does
not
Change
his
Place
,
because
the
Local
Determination
both
of
the
Motion
of
the
Ship
and
Earth
is
to
be
consider'd
as
relating
to
some
Immovable
Points
of
Heaven
.
This
Ship
according
to
his
Supposition
of
the
Earth's
Motion
,
must
be
committed
to
the
desperate
Conduct
of
a
Copernican
Pilot
:
For
if
the
Ocean
,
together
with
all
the
Rivers
and
Streams
that
the
World
affords
,
be
Affirm'd
to
compleat
in
Conjunction
with
the
Earth
,
one
Globulous
Circumference
and
Figure
;
as
is
the
Opinion
of
many
Learned
Philosophers
:
The
rapid
and
mounting
Motion
that
the
Sea
must
have
,
in
being
contiguous
to
the
Earth's
Revolution
,
considering
that
it
is
naturally
Lighter
,
and
therefore
Higher
than
the
Earth
,
would
soon
overwhelm
the
Ship
,
with
vast
Mountains
of
boisterous
Waves
,
in
spite
of
the
best
Marriners
Skill
and
Compass
;
and
doubtless
,
in
that
Irresistible
Storm
the
Man
he
supposes
seated
in
the
Ship
would
be
totally
toss'd
from
his
Station
.
So
that
,
if
granted
the
Copernican
Hypothesis
as
it
Implys
the
Conjoyn'd
and
Revolving
Motion
of
the
Superficies
of
the
Earth
and
Ocean
,
't
is
impossible
to
conceive
how
a
Naval
Voyage
could
be
at
any
time
perform'd
;
or
the
Intercourse
and
Trade
of
Nations
by
Sea
at
this
Day
,
or
heretofore
practicable
;
an
Objection
that
gives
no
Inconsiderable
Confutation
to
the
Copernican
System
:
Which
whether
or
no
perceiv'd
by
this
Author
,
he
seems
,
at
least
,
in
this
Place
to
be
Indifferent
,
as
to
that
Opinion
,
by
granting
,
where
he
Concludes
this
Particular
,
That
it
may
be
Thought
if
we
please
,
that
in
the
Compass
of
the
Universe
there
are
no
such
Imaginary
Points
,
and
consequently
no
Permanent
Place
as
to
the
Being
of
any
Thing
;
otherwise
than
by
Thought
we
so
determine
.
To
which
it
may
be
Answer'd
,
That
as
to
any
fix'd
Points
,
in
any
Caelestial
Orb
,
there
is
no
Cause
to
Imagine
them
,
but
as
they
Relate
to
the
Commensurable
Motion
of
some
other
Thing
,
or
by
conceiving
Imaginary
Points
in
the
Orbits
of
the
Sun
and
Planets
:
Yet
not
at
all
true
,
if
otherwise
Applied
;
because
it
is
Philosophically
certain
,
That
Motion
,
generally
Consider'd
,
must
be
made
from
Point
to
Point
gradually
Mov'd
with
whatsoever
is
Moving
;
otherwise
there
could
be
no
Mathematical
Computation
,
or
Time
,
estimated
as
Proprieties
of
Motion
:
In
which
Sense
it
may
be
likewise
Asserted
,
That
the
Sun
and
Stars
no
less
than
every
other
Thing
,
may
be
judg'd
to
Remove
with
such
Movable
Spaces
as
naturally
appertain
to
the
Measure
of
their
Extensions
,
however
their
Diurnal
,
or
Annual
Revolutions
,
may
be
terminated
by
such
Points
as
may
be
deem'd
fix'd
in
Orbits
above
.
In
summ
whatsoever
is
Mov'd
,
must
have
an
actual
Beginning
and
determinate
Period
,
or
in
a
Philosophical
Sense
,
a
quo
,
et
ad
quem
:
Which
is
no
other
than
the
Movable
Progression
,
from
Space
,
to
Space
,
of
any
Individual
Thing
with
all
its
Parts
:
Yet
so
as
it
may
be
said
,
tho'
in
Motion
,
still
to
continue
the
Place
Incident
to
its
proper
Extent
:
And
therefore
incongruously
Conceded
by
Des
Cartes
,
That
by
License
of
Thought
we
may
Think
,
that
there
is
no
such
Thing
as
Permanent
Place
appertaining
to
any
Thing
;
which
in
some
Sense
is
as
unnaturally
Absurd
,
as
it
one
should
undertake
to
Contemplate
,
that
there
is
no
Corporeal
Being
:
Since
Body
cannot
be
understood
,
either
Moving
,
or
not
Moving
,
but
as
contain'd
by
Place
,
nor
Place
without
Local
and
Bodily
Existence
.
The
difference
that
he
makes
in
his
14th
Particular
,
betwixt
Place
,
and
Space
,
is
,
That
in
his
Sense
Locality
more
expresly
signifies
Situation
,
than
Magnitude
or
Figure
;
and
contrarily
,
these
are
more
noted
by
us
,
when
we
speak
of
Space
:
And
thus
we
frequently
mention
one
Thing
as
succeeding
to
the
Place
of
another
,
although
it
be
not
of
the
same
Magnitude
or
Figure
.
All
which
,
amounts
to
no
more
than
a
Quibble
of
so
many
Words
,
that
ought
to
have
one
and
the
same
ordinary
Application
:
And
therefore
very
incongruously
Asserted
by
this
Author
,
That
by
Place
is
more
appositely
understood
Situation
,
than
Magnitude
or
Figure
But
how
can
any
Thing
be
said
to
be
duely
Situated
,
unless
its
natural
proprieties
be
Locally
understood
?
Nor
less
dissentaneous
is
it
to
common
Experience
,
should
his
Notion
be
allow'd
,
or
manner
of
Thought
;
by
which
might
be
suppos'd
,
That
one
Substance
could
genuinely
supply
the
room
of
another
,
tho'
not
of
the
same
Magnitude
,
or
Figure
:
Which
is
a
contradictory
Supposition
;
because
naturally
repugnant
,
or
rather
Impossible
,
that
any
one
Thing
should
be
said
to
possess
the
Local
Being
of
another
,
and
not
have
its
proper
Attributes
.
In
his
12th
Head
,
he
had
allow'd
,
That
if
any
Corporeal
Thing
were
remov'd
from
the
Space
,
or
Place
,
in
which
it
was
;
that
we
may
believe
the
Local
Being
that
it
had
before
,
possess'd
by
some
other
Body
,
or
Bodies
,
or
term'd
Vacuity
:
Which
as
a
Notion
fit
to
be
Enroll'd
amongst
Modern
Absurdities
was
Remark'd
accordingly
.
But
in
his
17th
Particular
,
having
precedently
granted
,
That
in
a
Philosophical
Conception
there
could
be
no
such
Thing
as
Vacuity
,
or
where
no
Substance
does
Exist
:
He
seems
in
few
words
,
to
Recant
what
he
Inscrib'd
in
his
12th
Head
;
acknowledging
That
by
customary
Manner
of
Speaking
,
is
not
to
be
understood
by
the
Term
,
or
Word
Vacuity
,
That
Place
,
or
Space
can
be
Apprehended
by
it
,
in
which
there
is
nothing
;
but
in
which
there
are
none
of
those
Things
that
we
conclude
ought
to
be
there
:
And
thus
a
Vessel
is
said
to
be
empty
,
that
appointed
to
contain
some
other
Thing
,
is
fill'd
only
with
Air
;
or
a
Fish-Pool
empty
,
though
full
of
Water
,
because
no
Fish
in
it
.
So
that
in
effect
,
he
grants
,
That
the
Cursory
wording
of
Emptiness
,
or
Vacuity
,
under
the
Phrase
of
nothing
,
ought
to
be
referr'd
to
the
Predicament
of
Non-sense
.
But
vulgar
usage
of
Words
is
,
and
will
be
more
practicably
Retain'd
,
by
the
generality
of
Mankind
,
than
any
Concise
,
or
Philosophical
Language
of
the
Schools
:
Wherefore
this
Author
might
have
spar'd
much
of
the
Instructions
of
his
Pen
on
this
Subject
;
because
surer
known
to
Men
of
Science
than
any
Reception
it
may
probably
meet
with
in
the
Dialect
of
common
Persons
.
It
was
ever
an
undoubted
Maxim
,
That
Vacuity
is
Inconsistent
with
the
Essential
Being
of
Nature
;
because
Substance
must
be
Attributed
to
whatsoever
Exists
by
her
Prerogative
;
and
this
as
an
old
Truth
,
is
sufficiently
acknowledg'd
by
Des-Cartes
:
Notwithstanding
that
throughout
his
New
Model
of
Philosophy
,
there
are
few
Tenents
of
the
Erudite
Ancients
,
however
Celebrated
by
Time
,
that
he
does
not
undertake
to
Confute
.
But
where
he
Refells
the
obsolete
Opinion
,
or
rather
Conceit
of
Epicurus
,
and
some
of
his
Predecessors
,
concerning
the
World's
Original
from
the
accidental
Concourse
of
Indivisible
Atoms
,
his
Pen
Conspires
with
the
Vogue
of
Learned
Antiquity
;
which
unanimously
determin'd
,
That
there
could
be
no
natural
Existence
but
in
Quantitative
and
Corporeal
Beings
.
So
that
the
Opinion
of
Innumerable
Atoms
,
or
Thing
next
to
nothing
,
as
they
were
deem'd
Inconsistent
,
or
Exempted
from
having
divisible
Parts
;
in
Future
Time
became
the
Subject
of
Invention
,
or
such
Poetical
Allusions
,
as
by
the
fantastical
Poem
of
Lucretius
are
committed
to
Perusal
.
There
we
may
Read
how
,
by
admirable
Conceit
,
Things
,
call'd
Atoms
,
destitute
of
Corporeal
Proprieties
,
had
Motion
and
Flight
as
their
Wings
were
Imp'd
by
the
Artifice
of
Fiction
:
And
next
,
to
fill
the
World
with
their
suppos'd
procreative
Faculty
,
how
they
met
and
embrac'd
like
Male
and
Female
.
I
confess
,
That
a
fabulous
Process
of
the
Original
of
the
Universe
may
be
more
excusable
;
because
the
most
exquisite
,
and
penetrating
Ingenuities
of
Mankind
have
been
to
wonder
,
pos'd
in
the
account
they
have
given
of
the
World's
Beginning
;
insomuch
that
the
utmost
Inquisition
they
could
make
has
led
them
to
such
an
Extasie
,
or
Stand
of
Thought
,
That
they
have
only
been
able
to
admire
the
Constituted
Perfection
of
the
World
,
they
Inhabit
,
instead
of
discerning
in
what
manner
it
was
produc'd
.
Whether
the
Imagination
or
Principles
of
Des-Cartes
,
as
they
have
Reference
to
this
stupendous
Subject
,
will
expand
a
prospect
to
the
Eye
of
the
Intellect
more
requisitely
open
than
hath
,
as
yet
,
been
explicated
by
the
profoundest
Industry
of
Humane
Science
;
will
be
seen
,
in
such
of
his
following
Particulars
,
where
he
Treats
of
the
vast
Consistency
and
Appurtenances
of
the
Visible
World
.
And
thus
I
come
to
his
21st
Particular
,
by
which
he
would
have
us
understand
,
That
the
World
we
Inhabit
is
boundless
in
Extension
:
Because
,
as
he
states
his
Argument
,
wheresoever
we
suppose
its
Limits
,
we
must
necessarily
grant
,
That
beyond
those
Imaginary
Limitations
are
real
Spaces
,
and
such
as
contain
Corporeal
Substances
indefinitely
Extended
.
Against
which
,
I
offer
a
brief
and
obvious
Exception
,
by
sensibly
proving
,
That
as
we
cannot
Imagine
any
Indefinite
Extension
or
Space
in
the
World
in
which
we
have
Being
,
so
were
another
World
equally
Vast
and
Contiguous
to
this
,
it
were
impossible
to
apprehend
a
boundless
Corporeal
Space
within
its
total
Continent
:
By
reason
that
uncircumscrib'd
Space
cannot
be
the
Receptacle
of
Material
Substance
;
because
whatever
includes
Body
must
have
commensurable
Attributes
,
or
such
as
,
in
a
Geometrical
Sense
,
may
be
defin'd
a
Superficies
terminated
by
Length
and
Breadth
:
Which
demonstrably
profligates
his
pretended
Idea
of
Indefinite
Space
or
Extension
.
So
little
is
,
in
this
Case
,
the
Doctrine
of
Nature
beholding
to
the
Philosophy
of
Des-Cartes
.
His
next
Conception
,
produc'd
by
his
fruitful
Idea
,
is
,
That
Heaven
and
Earth
are
of
one
and
the
same
Matter
,
and
that
there
is
no
possible
Being
of
more
than
one
World
.
The
first
of
this
Head
he
no
otherwise
proves
,
than
as
he
takes
it
for
granted
,
That
if
there
were
Infinite
,
or
Innumerable
Worlds
,
they
would
be
all
of
the
same
Matter
;
wherefore
he
concludes
there
can
be
but
One.
The
Objection
that
may
be
made
against
his
Affirmation
,
that
the
Matter
of
Heaven
and
Earth
is
the
same
;
is
,
because
Heaven
can
be
no
otherwise
understood
than
as
it
has
a
Select
and
Primary
Distinction
from
all
Bodies
of
Elementary
Composition
:
Which
is
apparently
manifest
in
its
Figure
,
Motion
and
Height
,
absolutely
different
,
and
far
more
Excellent
than
can
be
compar'd
with
other
Substance
:
Wherefore
Zanchius
,
writing
of
the
Works
of
God
,
gives
to
its
most
Sublime
and
Refin'd
Perfection
,
a
spiritual
Epithet
;
to
which
purpose
the
Learned
Pena
,
in
his
Preface
to
Euclid
,
defines
it
an
Animated
Spirit
universally
diffus'd
:
To
these
may
be
added
the
Authority
of
Jamblichus
,
a
very
considerable
Author
,
who
in
admiration
of
its
Substance
,
allows
to
its
Perfections
,
the
nearest
Attributes
to
Incorporeal
Existence
.
And
who
can
doubt
that
the
Judgment
,
of
any
one
of
these
erudite
Persons
,
in
being
more
speculatively
Refin'd
,
and
naturally
suitable
to
the
wonderful
Objects
,
Immensly
distant
from
the
Earth
we
tread
on
,
should
not
have
a
deference
from
our
Understandings
highly
Superior
to
the
gross
Definition
given
them
by
Des-Cartes
?
Who
determines
,
That
the
Substance
of
Heaven
and
Earth
alike
proceeds
from
the
Heap
of
Nature's
common
Materials
.
And
whereas
he
Asserts
,
in
the
latter
Part
of
this
Head
,
That
it
is
not
possible
to
Imagine
more
Worlds
than
One.
I
think
the
contrary
may
be
as
certainly
Affirm'd
,
as
that
the
World
we
reside
in
,
has
a
natural
Confinement
:
A
Truth
no
less
facile
to
Thought
,
than
't
is
easie
to
delineate
a
Circle
that
in
any
Point
shall
touch
another
,
and
yet
leave
,
betwixt
them
,
no
Intervening
Space
that
is
not
substantially
repleted
.
But
this
Speculation
,
however
readily
exerted
,
cannot
be
the
proper
Entertainment
of
the
Mind
;
unless
I
imagine
a
Similitude
of
Things
and
Beings
,
Correspondent
to
the
World
in
which
I
am
:
As
by
the
diligence
of
Thought
I
might
observe
,
in
a
devis'd
World
,
the
same
Persons
,
Creatures
,
Trees
,
and
Fields
,
with
such
other
Objects
,
that
had
been
visible
to
me
in
this
.
Wherefore
I
take
liberty
to
think
,
contrary
to
the
Opinion
of
this
Author
,
That
the
Intellect
strengthned
by
the
Senses
,
is
sufficiently
enabled
to
Transport
its
Prospect
to
the
plurality
of
Worlds
.
To
avoid
which
Imaginative
Power
of
the
Mind
,
he
annexes
to
his
Idea
of
Matter
undeterminate
Extent
.
A
Notion
absolutely
Inconsistent
with
the
Nature
of
Substance
in
all
its
Capacities
;
which
cannot
have
an
Indefinite
Being
:
And
therefore
no
less
absurd
than
if
suppos'd
,
that
Matter
,
or
Substance
,
could
be
actually
Infinite
.
In
some
of
his
following
Particulars
,
he
bestows
many
Words
on
the
Motion
of
whatever
may
be
deem'd
Matter
,
or
Substance
;
but
finding
nothing
of
Consequence
to
observe
in
most
of
them
,
or
that
occasion
any
considerable
Remark
in
being
Dissentaneous
to
what
he
delivers
:
I
pass
to
his
25th
Particular
,
in
which
he
Comprehends
the
main
Fund
of
what
he
intends
by
Corporeal
Movement
;
the
Instance
which
he
gives
,
is
,
That
any
one
Body
,
or
Substance
,
in
his
Sense
,
may
be
said
to
Move
out
of
the
Vicinity
of
other
Bodies
,
that
were
contiguous
to
it
before
,
and
as
at
rest
,
into
the
Vicinity
of
others
.
By
this
Definition
,
he
proclaims
an
endless
War
in
the
Campains
of
Nature
;
where
the
opposite
Commotions
and
Powers
of
Individual
Bodies
,
endeavour
to
possess
the
natural
Beings
of
their
quiet
Neighbours
.
From
which
Problem
,
could
it
be
prov'd
,
might
be
deduc'd
a
better
Disciplin'd
Argument
,
in
behalf
of
Exorbitant
Potentates
,
when
Molesting
,
or
Intruding
into
the
peaceable
Vicinities
,
and
Provinces
of
others
,
than
has
,
as
yet
,
been
urg'd
on
their
Part
:
Because
it
might
be
dextrously
grounded
on
the
Toleration
and
Conduct
dispens'd
,
by
Imperial
Nature
,
amongst
her
subordinate
Dominions
.
This
War
of
Nature
,
denounc'd
by
so
Eminent
a
Philosophical
Herald
as
Des-Cartes
,
could
not
but
Incense
many
Combats
in
the
Schools
of
Science
:
But
how
far
prosperous
there
,
or
disallow'd
,
is
not
requisite
,
in
this
Place
,
to
Discuss
.
I
shall
therefore
Imploy
the
Force
of
my
Understanding
,
without
being
oblig'd
to
the
Assistance
of
any
Tribe
or
Scholastical
Association
,
to
attack
his
Arguments
,
where
they
deserve
the
most
Emphatical
Opposition
.
My
first
Assault
,
on
this
Head
,
shall
be
against
the
main
Fort
of
his
New-Modell'd
Fortification
;
where
,
to
defend
his
Principles
,
he
Exerts
the
Artillery
of
his
Idea
,
which
,
according
to
the
Level
of
his
Notions
,
must
batter
to
pieces
the
entire
Confederacies
of
Nature
;
and
so
separate
their
Societies
and
Rooms
in
the
Universe
:
That
unless
a
more
pathetical
Expedient
can
be
found
than
what
he
offers
;
Towns
and
Countries
,
with
whatever
they
contain
,
may
as
soon
be
Remov'd
out
of
this
World
,
and
Situated
in
another
,
as
one
Corporeal
Substance
can
Usurp
the
Province
,
or
Being
of
another
:
Because
no
quantitative
Matter
but
must
,
if
Mov'd
into
the
Place
of
any
other
,
possess
the
Space
that
naturally
appertain'd
to
its
Existence
.
And
whether
,
could
he
suppose
,
That
a
Bodily
Thing
could
Remove
,
that
is
,
by
any
means
,
Expell'd
,
by
the
Motion
of
another
Substance
from
its
proper
Appartment
?
Since
neither
his
Brain
,
or
any
other
Man's
,
can
by
an
empty
Idea
so
diminish
the
World
as
that
any
Particle
of
it
might
be
conceiv'd
to
vanish
to
Vacuity
.
Nor
less
Intolerably
opposite
to
the
Proprieties
of
Nature
,
is
the
Maxim
he
Inserts
of
the
Translation
of
Material
Things
,
into
the
proper
Residence
or
Place
of
others
.
Not
that
't
is
deniable
,
that
Bodies
are
alterably
Mov'd
,
or
Chang'd
by
Effects
of
Rarifaction
or
Condensation
,
and
other
ordinary
Methods
of
Nature
,
as
to
their
manner
of
Extension
and
Figure
;
but
not
as
to
the
Space
that
Circumscrib'd
their
Substances
;
because
it
is
Impossible
for
them
,
for
Reasons
before
mention'd
,
to
be
naturally
provided
for
,
by
any
other
Room
,
for
their
Existence
:
And
thus
if
any
Receptacle
,
or
Vessel
,
be
suppos'd
fill'd
with
Earth
,
or
Water
,
and
those
Materials
afterwards
Remov'd
;
the
Air
will
as
compleatly
replenish
the
same
Compass
or
Space
,
as
if
it
had
been
fill'd
by
the
others
before
.
The
last
Example
,
given
by
me
,
ought
to
be
understood
of
a
preternatural
,
or
violent
Motion
,
enforc'd
by
the
Hand
of
Man
,
or
other
Accident
;
by
which
a
Substance
that
might
be
precedently
in
its
proper
Sphere
,
or
Place
of
Rest
,
is
forcibly
dispossess'd
of
its
Room
by
some
other
;
when
Nature
to
prevent
Vacuity
,
her
main
Abhorrence
,
supplys
the
Place
of
the
Body
,
Irresistibly
Remov'd
,
with
another
Substance
:
Which
in
her
natural
Method
is
never
effected
by
her
ordinary
Alterations
caus'd
by
Generation
,
Corruption
,
Rarifaction
,
Condensation
,
and
the
like
;
or
by
which
the
more
Weighty
Body
is
Expell'd
by
the
Lighter
:
No
more
possible
then
that
the
Earth
,
or
any
Part
of
it
,
should
mount
from
its
Center
unto
the
Ambient
Air
above
it
.
Wherefore
the
general
Maxim
of
Des-Cartes
,
by
which
he
would
Infer
the
Transition
of
Bodies
into
the
Vicinities
and-Spaces
of
others
;
is
no
less
absurd
than
contradictory
to
the
Establish'd
Course
and
Laws
of
Nature
in
order
to
her
Preservation
of
Things
either
as
they
Move
or
Rest
:
Which
should
〈◊〉
otherwise
admit
,
or
according
to
this
Author
,
there
must
be
a
Confus'd
Interruption
,
if
not
a
Penetration
of
Bodies
,
Philosophically
impossible
,
not
only
of
those
that
surround
the
Earth
we
Inhabit
,
but
also
of
the
Celestial
Luminaries
that
Immensely
Move
above
our
Heads
;
if
they
Revolv'd
into
higher
or
lower
Vicinities
and
Orbs
than
are
naturally
their
own
.
So
perplexedly
Inconsistent
is
the
Opinion
of
this
Writer
,
with
the
Beings
of
whatsoever
the
World
contains
.
As
Incompatible
,
to
common
Understanding
is
the
Notion
that
he
delivers
in
his
26th
Particular
,
where
he
undertakes
to
prove
,
That
there
is
not
more
Action
requir'd
to
Motion
than
to
Rest
:
Which
seems
,
at
first
sight
,
a
Paradox
of
a
Novel
Edition
.
But
had
he
seriously
consider'd
,
after
the
Inscribing
of
this
Sentiment
;
and
next
had
been
ask'd
,
whether
his
Pen
had
not
been
more
commodiously
Inclos'd
in
his
Desk
,
and
his
Hand
in
his
Pocket
,
than
acttually
Imploy'd
when
he
Writ
this
uneasie
Sense
?
he
would
have
clearly
distinguish'd
betwixt
Motion
and
Rest
;
as
Words
that
Imply
their
difference
both
in
Name
and
Nature
.
And
't
is
some
wonder
,
that
Des-Cartes
,
who
largely
abounds
with
Fanciful
Niceties
,
should
have
so
narrow
a
Perception
as
not
to
discern
the
broad
Contrariety
that
Interprets
Motion
and
Rest
sensibly
opposite
.
To
which
purpose
,
Aristotle
defines
Rest
as
the
privation
of
Motion
in
whatsoever
is
naturally
apt
to
Move
.
Wherefore
the
proper
tendency
that
Things
,
in
Motion
,
have
to
acquiesce
in
their
genuine
Place
,
is
render'd
by
some
Philosophers
,
as
their
final
Perfection
:
Because
nothing
can
be
said
to
Move
,
but
it
does
also
to
its
utmost
Power
,
expedite
its
Innate
Propensity
to
be
sedate
in
its
due
Station
.
If
a
Stone
falls
from
any
considerable
Height
,
Experience
assures
,
that
it
swiftest
Moves
when
nearest
to
the
Earth
,
the
Center
of
its
Being
:
But
of
its
self
incapable
of
Active
Movement
when
it
comes
to
its
resting
Place
;
all
which
is
Heterogeneous
to
the
Doctrine
of
this
Author
,
who
allows
to
the
Acquiesence
of
any
Thing
no
less
Motion
than
it
had
when
it
Mov'd
.
The
Instance
he
gives
is
,
Because
we
perswade
our selves
,
that
our
Bodies
,
at
our
Will
,
Move
and
Rest
,
for
no
other
Reason
than
that
they
adhere
to
the
ground
in
being
heavy
:
And
continues
to
say
,
That
our
Corporeal
Weight
,
and
other
Causes
,
not
Animadverted
by
us
,
resisting
the
Motion
that
we
would
incite
in
our
Members
,
effect
our
Fatigues
or
Weariness
,
whilst
we
Impute
more
Action
,
or
greater
Force
to
Instigate
our
Motion
,
than
to
cause
it
to
Cease
.
Here
he
creates
an
Idea
,
not
unlike
to
the
Poetical
Fable
of
Ixion's
,
embracing
of
a
Cloud
instead
of
Juno
;
for
what
can
be
more
obscure
to
sensible
Conception
,
than
to
Infer
,
as
he
does
,
That
the
Body
by
suspending
of
its
Motion
,
does
as
indefatigably
Move
as
when
tir'd
by
Action
?
Which
is
much
the
same
as
if
he
had
undertook
to
prove
,
that
't
is
possible
for
a
Man
to
feel
as
uneasie
a
Movement
sitting
still
as
when
he
was
weary
of
Walking
.
Nor
is
the
Weight
of
the
Animated
Body
,
as
to
it self
,
or
as
it
may
be
Diseas'd
by
Motion
,
the
only
Cause
of
the
Appetite
it
has
to
be
reliev'd
or
eas'd
by
Rest
;
but
as
Nature
compells
it
,
in
being
ponderous
,
to
promote
its
lowest
Acquiescence
in
its
Immoveable
Place
Essentially
Center'd
in
the
Bosome
of
the
Earth
,
as
the
Body
has
Room
or
Capacity
to
Descend
:
Nor
would
its
Motion
,
till
thither
arriv'd
,
be
Impedited
or
Fatigu'd
by
the
Labour
of
its
Corporeal
Parts
,
any
more
than
a
Stone
,
as
it
falls
downward
,
can
be
weary
of
the
Motion
of
its
Substance
.
So
totally
Irresistible
is
the
Power
of
Nature
,
that
no
longer
appropriates
either
Rest
,
or
Life
,
to
any
Individual
Thing
,
than
is
necessarily
consistent
with
its
Place
and
Being
.
If
by
her
Indulgence
she
has
Impower'd
Mankind
and
other
Animated
Creatures
with
Corporeal
Faculties
and
Parts
,
whereby
they
may
diversly
Execute
their
Local
Movements
,
as
her
gracious
Distinction
and
necessary
Endearments
peculiarly
conferr'd
for
the
convenient
Support
and
continual
Subsistence
of
Living
Individuals
;
't
is
contrary
to
the
gross
Allay
of
their
Bodily
Compositions
.
Thus
the
Body
of
Man
or
Animal
,
may
Move
on
the
Surface
of
the
Earth
,
or
by
the
extraordinary
Energency
of
Life
be
exalted
towards
a
Mountain's
top
,
when
their
Corporeal
Substances
,
could
they
depart
from
the
Conduct
of
Life
,
would
with
far
more
Acceleration
tumble
downwards
.
Let
a
Man
,
of
the
most
expert
and
vigorous
Agility
,
take
a
Leap
upwards
,
his
Person
shall
come
to
the
ground
by
swifter
and
easier
Degrees
than
his
Activity
,
by
its
utmost
Force
,
could
Ascend
.
Wherefore
't
is
no
painful
Action
,
as
this
Author
Insinuates
,
by
which
a
living
Substance
acquires
its
Rest
;
but
rather
a
natural
and
Irresistible
Motion
that
inclines
it
to
attain
its
proper
Residence
:
Which
proceeds
from
no
other
Cause
than
the
Quantitative
Magnitude
and
Weight
that
Imposes
the
Descent
of
every
Corporeal
Thing
,
as
near
as
it
can
be
promoted
,
to
the
Inferior
Place
of
its
Repose
.
If
a
Feather
falls
from
any
Height
,
allowing
for
the
hinderance
that
its
Levity
may
receive
from
the
Commotion
of
the
Air
;
it
will
Descend
no
less
proportionably
to
its
Weight
than
a
Lump
of
Lead
must
do
if
dropt
from
the
same
Altitude
.
And
this
is
Mathematically
certain
,
because
no
Substance
,
whatever
,
can
be
said
to
Move
but
as
it
has
Commensurable
Parts
.
These
Examples
are
sufficient
to
Totter
his
Arguments
on
the
Fund
he
erects
for
them
:
Of
which
there
remaineth
One
that
he
concludes
this
Head
with
,
and
in
his
Sense
,
very
apposite
to
his
purpose
.
I
wish
that
I
had
so
found
it
,
because
I
love
not
to
Dispute
where
it
can
reasonably
be
avoided
.
His
Words
are
these
,
—
There
is
as
much
Action
requir'd
to
the
Removing
of
a
Ship
,
that
stands
Still
on
Water
any
Length
Forward
,
as
it
is
to
Move
it
as
far
Backward
.
From
whence
he
would
conclude
,
That
a
Corporeal
Substance
,
in
being
Mov'd
from
and
to
the
Place
where
it
Rested
before
,
is
equally
Active
.
Who
could
have
expected
that
a
Notion
so
Counter
to
direct
Sense
should
be
Inscrib'd
by
Des-Cartes
:
Since
't
is
not
the
Motion
of
the
Ship
,
as
he
puts
the
Case
,
but
the
force
of
Hands
that
compells
its
Movement
from
and
to
the
Place
where
it
remain'd
before
.
And
therefore
a
pretty
kind
of
Supposition
;
or
if
Term'd
a
Ridicule
,
the
Application
might
well
be
excus'd
,
by
which
he
would
Intrigue
his
Reader
to
be
Conceited
with
him
,
that
any
Corporeal
Thing
might
Philosophically
Move
,
tho'
naturally
it
did
not
Move
at
all
.
Which
perfect
Contradiction
,
to
approv'd
Reason
and
Principles
of
Science
,
is
very
apparent
in
the
Example
he
gives
of
the
Ship
enforc'd
to
Remove
;
which
,
of
it self
,
might
have
stood
Still
;
or
contrarily
,
had
it
not
been
supported
by
Water
,
would
have
sunk
,
in
being
ponderous
,
as
far
downwards
as
it
could
Descend
.
Which
gives
us
a
sound
Assurance
That
the
Proprieties
of
Motion
and
Rest
,
of
old
determin'd
,
will
not
be
discompos'd
by
the
Novel
Institutions
of
this
Author
;
whereby
he
would
Change
the
very
Grammatical
Construction
in
the
Words
of
Motion
and
Rest
,
by
Converting
their
Significations
into
meer
Modalities
,
or
diversified
Actions
of
the
Thing
Moving
,
or
as
it
ceases
to
Move
.
But
had
it
been
demanded
of
him
,
Whether
,
if
suppos'd
he
were
fast-a-sleep
when
he
Dream't
of
this
Tenent
,
his
Body
had
no
less
Action
than
as
if
he
had
Imagin'd
it
to
be
really
Walking
or
Running
?
I
believe
he
would
have
otherwise
distinguish'd
Motion
and
Rest
than
fancy'd
,
by
him
,
in
this
Treatise
.
Nor
is
the
Similitude
Incompatible
with
the
Explanation
he
offers
at
the
End
of
the
Page
I
write
of
;
where
he
tells
us
,
That
by
Motion
is
to
be
understood
Corporeal
Transition
,
or
as
he
calls
it
Translation
,
out
of
the
Vicinity
of
Contiguous
Bodies
into
the
next
Approximation
of
others
;
but
not
out
of
one
Place
into
another
:
Which
is
allowable
if
apply'd
to
the
fix'd
Capacities
of
Nature
,
as
potentially
she
may
be
Imagin'd
to
Circumscribe
every
Individual
Substance
;
tho'
not
,
in
common
Understanding
,
actually
True
:
Because
no
Corporeal
Thing
can
properly
Move
,
unless
its
Commensurable
Place
does
Remove
with
it
.
In
which
Sense
,
no
Substance
can
be
conceiv'd
to
Move
into
the
Vicinity
,
as
he
Terms
it
,
of
another
,
but
it
must
necessarily
carry
its
Bodily
Space
and
Comprehension
with
it
:
No
otherwise
than
a
Man
can
be
said
to
step
into
his
Neighbour's
Ground
out
of
his
own
,
and
not
Transfer
with
him
the
Inseparable
Space
that
before
Circumscrib'd
his
Body
;
tho'
the
Ground
,
that
contain'd
his
Person
,
could
not
Remove
with
him
into
his
Neighbour's
.
Yet
nothing
can
be
deduc'd
,
from
any
of
these
Instances
,
that
Implies
,
That
Rest
and
Motion
are
equally
Active
,
and
not
Contrarieties
;
or
only
different
Modalities
,
according
to
him
,
of
whatsoever
does
Move
or
cease
its
Motion
.
But
if
his
Idea
of
Corporeal
Movement
be
follow'd
to
the
Vicinity
unto
which
he
guides
it
;
't
is
possible
it
might
have
acquiescence
there
;
since
he
undertakes
not
to
prove
,
that
it
actually
Mov'd
after
it
came
thither
.
Other
Particulars
I
find
of
his
,
relating
to
his
preceeding
Notions
of
the
Motion
of
Bodies
;
and
to
which
he
has
annex'd
the
delineating
of
a
few
Schemes
,
or
Diagrams
.
But
finding
in
them
no
Demonstrative
Proof
,
or
other
concernment
than
what
I
have
before
Discuss'd
,
or
Answer'd
:
I
therefore
avoid
the
perplexing
my
Reader
with
such
obscure
Diversities
,
which
in
my
Judgment
,
he
delivers
on
this
Subject
,
or
as
extravagantly
distant
from
either
Philosophical
,
or
Mathematical
Certainty
,
as
Fiction
is
from
Truth
:
And
thus
I
come
to
his
31st
Head
,
which
I
had
also
omitted
,
had
I
not
observ'd
,
that
he
there
attempts
to
unvail
more
speciously
his
Mysterious
Idea
,
than
he
had
formerly
done
:
The
Proposition
he
endeavours
to
prove
,
is
,
That
in
one
and
the
same
Body
there
may
be
Innumerable
diversities
of
Motion
.
Notwithstanding
,
he
grants
,
That
no
Individual
Body
can
be
understood
,
to
have
more
than
one
proper
Motion
;
because
,
as
he
Affirms
,
it
must
be
understood
,
when
Moving
,
to
recede
from
several
Bodies
resting
contiguous
to
it
:
However
it
may
participate
of
Innumerable
Motions
if
it
be
part
of
other
Bodies
that
have
diversities
of
Motion
.
The
Example
he
gives
,
is
,
Of
a
Man
walking
in
a
Ship
,
having
a
Watch
in
his
Pocket
;
the
Wheels
of
the
Watch
Move
but
by
one
proper
Motion
,
but
participate
of
another
,
whilsi
being
Conjoyn'd
to
the
Person
that
walks
they
compose
one
Part
of
Matter
,
and
another
as
they
are
Adjoyn'd
to
the
Ship
,
as
also
to
the
Ship
fluctuating
on
the
Water
,
and
likewise
as
it
is
joyn'd
to
the
Sea
,
and
lastly
as
it
is
so
to
the
Earth
,
if
the
whole
Earth
be
Mov'd
.
To
which
,
if
Reply'd
,
That
in
the
entrance
he
makes
into
this
Particular
,
he
starts
an
Argument
against
himself
;
the
Consequence
will
make
it
good
.
For
although
it
be
true
,
That
all
Corporeals
,
whether
Animate
,
or
Inanimate
,
of
ponderous
Compositions
,
have
a
natural
and
direct
Inclination
to
Move
downwards
;
but
not
their
sole
motional
Property
:
A
Man
by
the
Power
and
Faculty
that
enables
him
locally
to
Move
,
can
step
upwards
as
well
as
downwards
;
and
by
innumerable
Actions
and
Motions
of
his
Parts
can
abundantly
vary
his
Postures
,
together
with
his
Feet
,
Limbs
,
and
Fingers
:
Impowr'd
with
useful
diversities
that
admirably
proceed
from
the
Provendential
Support
,
that
is
,
to
wonder
,
bestow'd
on
Humane
Life
;
which
could
not
without
those
accomplishments
,
conveniently
Subsist
:
To
which
purpose
,
enough
has
been
Inserted
in
my
precedent
Remarks
.
But
as
to
the
other
Part
of
this
Head
,
where
he
insists
,
instead
of
other
Proof
,
on
the
Example
he
gives
of
the
Instrumental
Movement
of
the
Wheels
of
a
Watch
in
the
Pocket
of
a
Man
,
as
participating
of
the
Motion
of
the
Person
,
and
also
of
the
Ship
:
Is
sufficient
without
troubling
my
Reader
with
other
of
his
Instances
of
like
signification
,
to
terminate
my
Reply
:
Which
briefly
is
thus
,
—
The
Argument
he
offers
,
is
neither
rationally
,
or
Philosophically
applicable
to
what
he
Asserts
;
if
consider'd
,
That
the
Motion
of
the
Parts
and
Wheels
of
the
Watch
are
totally
Artificial
,
and
therefore
cannot
be
naturally
Contiguous
to
the
Motion
of
the
Man
or
Ship
:
No
more
than
Invention
attain'd
by
Art
can
be
certainly
deem'd
the
Method
of
Nature
,
that
allows
no
participation
to
the
Motion
of
Things
,
but
as
they
are
genuinely
dispos'd
and
influenc'd
by
her
proper
Conduct
:
Which
cannot
be
equivalently
Counterfeited
by
Humane
Artifice
,
no
more
than
't
is
possible
for
the
Brain
of
Man
to
create
a
Fabrick
suitable
to
the
Structure
of
the
World
,
together
with
the
Innumerable
Materials
and
their
distinct
Capacities
and
Operations
,
contain'd
by
it
.
A
Speculation
of
such
undeniable
Excellency
,
That
had
it
been
thought
on
by
Des-Cartes
,
his
Reason
and
Abilities
in
Science
had
otherwise
dispos'd
the
Credit
of
his
Pen
,
than
to
have
Inserted
the
Incongruous
Comparison
by
which
he
would
Parallel
,
in
his
Sense
of
Motion
,
the
Performance
of
Art
,
with
the
Action
produc'd
by
Nature
.
Which
is
very
different
from
the
Epithet
he
gives
to
Motion
and
Rest
in
his
38th
Paragraph
,
where
he
determines
,
That
,
by
the
Ordainment
of
God
,
Matter
together
with
Motion
and
Rest
were
,
as
to
their
ordinary
Course
,
originally
Constituted
.
From
whence
he
concludes
,
That
all
Parts
of
Material
Things
,
were
primarily
so
dispos'd
by
the
Will
of
the
Almighty
,
as
by
their
divers
Conservations
,
the
World
's
total
Matter
might
be
continually
preserv'd
by
the
same
determin'd
Method
,
that
every
of
its
Particulars
receiv'd
when
first
Created
.
From
which
Immutable
Decree
of
the
Omnipotent
he
derives
several
Laws
or
Rules
of
Nature
.
The
First
of
which
he
considers
as
her
constant
Industry
and
Prerogative
,
whereby
she
would
,
as
far
as
her
Regalia's
extend
,
unalterably
continue
every
particular
Thing
in
its
Manner
of
Being
:
And
thus
,
whatsoever
Mov'd
,
should
,
by
her
Intention
,
be
always
Mov'd
.
So
that
if
any
Part
of
Matter
represented
its
Motion
in
a
Square
,
or
other
suitable
Figure
,
it
would
so
perpetually
continue
,
did
not
some
other
Thing
interrupt
its
Movement
.
All
which
might
be
conceded
,
were
not
Nature
oblig'd
to
dispense
with
,
for
Universal
Convenience
,
such
Alterations
,
in
her
Methods
of
Rule
,
that
she
accommodates
to
the
frail
Disposition
of
her
Elementary
Subjects
;
whose
Distempers
,
unless
so
prevented
,
would
be
more
disorderly
,
or
confus'd
.
For
which
Reason
,
she
necessarily
waves
her
Original
Intention
as
to
the
permanent
continuance
of
her
Subordinate
Individuals
;
by
Exercising
,
in
a
manner
,
against
her
Will
,
a
Tyrannick
Power
,
by
which
she
kills
some
Beings
,
to
give
Life
and
Repose
to
others
:
Which
could
not
otherwise
have
room
to
Exist
,
were
the
Compass
of
the
World
far
greater
than
its
conceiv'd
Dimension
.
And
thus
we
ought
to
apprehend
the
various
Effects
of
Motion
,
as
also
such
Alterations
as
relate
to
Generation
and
Corruption
,
by
which
Things
cease
to
be
,
and
others
have
Being
.
Tho'
neither
Motion
,
or
any
of
its
Concomitants
,
or
Tendencies
,
here
mention'd
,
can
be
reasonably
suppos'd
,
according
to
the
Opinion
of
this
Author
,
to
endeavour
incessant
Movement
,
did
not
some
other
intervening
Thing
put
an
end
to
their
Motion
by
obstructing
its
farther
progress
:
Which
were
to
Affirm
,
That
Motion
were
void
of
Design
,
if
any
Thing
Mov'd
regardless
of
its
proper
Residence
.
If
granted
,
That
the
Motion
of
one
Thing
may
cause
the
Motion
of
another
to
cease
;
't
is
not
to
be
understood
as
any
hindrance
that
its
natural
Capacity
can
receive
,
or
the
Intendment
it
has
to
Arrive
where
it
ought
to
remain
.
It
being
absurd
to
suppose
,
That
Motion
,
as
it
is
appropriated
to
Material
Composition
,
of
which
only
we
can
be
sensible
,
should
be
actually
,
or
potentially
Imbu'd
with
a
perpetual
motional
Faculty
;
which
were
to
allow
it
Indeterminate
,
and
therefore
Infinite
;
contrary
to
the
undoubted
Philosophiaal
Maxim
,
non
datur
Infinitum
actu
in
rerum
Natura
:
And
as
experimentally
certain
,
as
that
a
Man
cannot
always
Run
,
or
Walk
.
The
Second
Law
,
which
he
Attributes
to
Nature
,
he
thus
delivers
,
Every
Motion
,
of
it self
,
is
in
a
streight
Line
,
and
therefore
whatsoever
circularly
Moves
,
always
endeavours
to
depart
from
the
Center
of
the
Circle
it
describes
.
Before
I
enter
my
Replication
to
this
Head
,
which
,
in
some
respects
,
is
very
questionable
;
I
think
fit
to
Inform
the
Reader
,
how
he
does
here
Dissent
from
what
he
deliver'd
in
his
32d
Particular
,
where
he
grants
,
That
Motion
may
be
,
not
seldom
,
exceedingly
Contorted
,
Twisted
,
or
Wrested
;
which
he
must
intend
by
such
a
lineal
Movement
as
might
be
neither
Direct
,
or
Circular
.
And
therefore
it
must
have
such
a
kind
of
oblique
Curvitude
as
cannot
be
comprehended
by
the
Definition
of
regular
Curv's
,
or
such
as
may
be
term'd
Geometrically
Commensurable
;
which
by
Learned
Mathematicians
is
solely
Attributed
to
the
Circle
,
Parabola
,
Hyperbola
,
and
Ellipsis
:
The
Reason
they
give
is
by
demonstrating
,
That
no
other
Curvitudes
can
,
in
every
of
their
Points
,
have
a
due
Relation
to
streight
Lines
;
as
it
may
be
equally
prov'd
.
On
which
Mathematical
Certainty
is
grounded
their
rejecting
of
all
other
Curv's
,
as
Mechanical
;
because
,
in
particular
,
they
cannot
be
Geometrical
by
right
Lines
applied
to
such
Figures
;
and
therefore
not
to
motional
Things
and
Parts
,
by
Indistinct
Commensurations
;
and
such
as
may
express
their
common
equality
.
Whosoever
desires
to
be
assur'd
by
Geometrical
Delineament
and
Proof
,
to
this
purpose
,
he
may
Inspect
the
Commentary
of
Van-Schooten
,
a
Dutch
Mathematician
,
on
the
Geometry
of
this
Author
.
In
the
mean
time
this
Observation
is
sufficient
to
explain
the
egregious
Mistake
of
this
Writer
,
as
to
the
Place
before-mention'd
:
Where
contrary
to
the
actual
Performance
and
Method
of
Nature
,
that
allows
to
every
Thing
Mov'd
Commensurable
Space
and
Parts
;
he
Allys
the
possibility
of
Motion
to
such
a
perverse
and
irregular
Figure
,
as
would
render
it
absolutely
confus'd
,
instead
of
being
orderly
consistent
with
the
Certainty
of
Measure
.
But
now
in
the
above-mention'd
Second
Law
of
Nature
,
as
he
defines
it
,
he
thinks
't
is
very
manifest
,
That
Motion
,
by
its
simplicity
of
Operation
,
should
be
conits
simplicity
of
Operation
,
should
be
continu'd
in
a
streight
Line
,
but
never
in
a
crooked
.
Which
is
true
,
if
meant
of
such
Things
,
that
by
their
Inherent
Proprieties
of
Length
or
Weight
,
Ascend
,
or
Descend
;
which
are
always
continu'd
in
a
streight
Line
:
But
are
not
so
in
every
Thing
that
Moves
,
as
may
be
evidently
perceiv'd
in
that
admirable
Providence
by
whose
Conduct
the
Celestial
Motions
of
the
Sun
and
Planets
have
a
constant
Circular
Revolution
.
Which
sublime
Manner
,
and
excellency
of
Motion
,
is
no
otherwise
naturally
theirs
;
than
suitable
Gravity
,
or
Lightness
,
is
the
Cause
that
Things
so
compos'd
Move
upwards
,
or
downwards
.
These
Examples
are
sufficient
to
refell
his
general
Hypothesis
,
by
which
he
would
limit
the
genuine
Action
,
of
whatsoever
does
Move
,
to
a
direct
Line
;
without
excepting
the
Orbs
above
,
That
he
well
understood
did
Move
otherwise
.
To
which
purpose
,
he
delineates
a
Diagram
the
same
in
Effect
,
with
this
that
follows
.
Let
a
Stone
be
suppos'd
to
Move
by
any
Force
,
according
to
his
Example
,
in
a
Sling
,
as
E
A
Circularly
Mov'd
in
the
same
instant
in
which
it
is
in
the
Point
A
determin'd
to
Move
,
any
whether
,
in
a
Right
Line
towards
C
;
so
as
the
Right
Line
may
be
the
Tangent
of
the
Circle
.
It
cannot
be
imagin'd
to
terminate
Motionally
Contorted
,
tho'
it
first
comes
from
L
to
A
,
by
a
crooked
Line
;
because
nothing
of
that
Curvitude
can
be
understood
to
remain
in
it
whilst
it
is
in
the
Point
A.
But
should
it
then
be
out
of
the
Sling
,
it
would
not
Move
forward
towards
B
,
but
towards
C.
—
From
whence
he
concludes
,
That
whatsoever
does
Circularly
Move
,
would
always
endeavour
to
depart
from
its
Center
.
Here
he
undertakes
to
give
Nature
a
Law
against
her
natural
Legalities
;
if
not
such
a
fictious
Swing
as
would
whisk
her
ordinary
Operations
,
out
of
their
usual
Course
,
into
the
Region
of
Fables
.
It
being
very
Demonstrable
that
both
Parts
of
the
Proposition
,
to
which
this
Diagram
Relates
,
are
erroneously
Applied
.
As
to
the
First
by
which
he
would
prove
,
That
all
Motion
does
of
it self
proceed
in
a
right
Line
;
't
is
broadly
untrue
,
if
consider'd
,
that
't
is
no
less
Naturally
than
Mathematically
Certain
,
That
whatsoever
Moves
,
must
be
progressive
with
the
Proper
Superficies
and
Space
,
in
every
Kinde
,
that
appertains
to
its
Substance
:
When
a
Man
Walks
does
he
not
suitably
Move
to
the
Height
,
Breadth
,
and
Depth
,
which
,
at
that
Instant
,
expos'd
the
Proportions
of
his
Figure
?
The
same
may
be
Affirm'd
of
the
Motion
of
Animate
,
or
Unanimated
Bodies
.
On
which
ground
,
Geometricians
determine
,
That
a
Line
,
of
it self
,
has
no
Commensurable
Proportion
compar'd
to
a
Superficies
;
and
therefore
to
no
substantial
Velocity
,
or
Motion
,
in
any
Consideration
;
otherwise
than
as
,
betwixt
two
different
superficies
,
lines
may
be
allow'd
a
Relative
Proportion
;
as
in
Squares
,
Parallelograms
,
and
other
Figures
,
that
assimilate
in
Height
,
and
Breadth
.
Wherefore
to
Assert
as
he
does
,
That
by
Intendment
of
Nature
,
all
Corporeal
Motion
is
comprehended
in
a
streight
Line
;
were
all
one
as
to
Affirm
,
that
a
Mathematical
Line
,
which
,
by
Euclid
is
defin'd
to
consist
meerly
of
Points
,
that
have
no
Parts
,
otherwise
then
suppos'd
,
should
singly
Measure
a
Superficies
the
Continent
of
Body
.
Not
but
in
a
genuine
Philosophical
Sense
,
a
Material
Composition
may
have
a
direct
Motion
,
allowing
its
requisite
Extension
,
Place
,
and
Superficies
transferr'd
with
it
,
either
upwards
or
downwards
,
according
to
the
Nature
of
its
Substance
,
but
no
other
lineal
Rectitude
,
as
is
already
Demonstrated
:
Where
I
Instanc'd
the
natural
Tendencies
that
Things
Light
,
or
Ponderous
,
have
to
their
proper
Stations
;
and
therefore
Inconsistent
with
the
Example
he
gives
in
the
Diagram
of
a
Stone
Enforc'd
,
by
other
Material
Thing
,
or
in
a
manner
sling'd
from
its
direct
Movement
into
the
obliquity
of
a
winding
Figure
;
which
must
so
detain
it
as
never
to
depart
,
or
't
is
not
to
be
doubted
,
that
the
Weight
of
the
Stone
would
cause
it
to
Move
downward
towards
its
resting
Place
:
On
which
account
,
the
Stone
may
be
suppos'd
to
be
taken
from
the
Sling
and
flung
at
the
Head
of
his
Argument
.
As
intolerably
extravagant
is
his
other
Principle
,
or
rather
Conceit
that
he
annexes
to
the
Law
of
Nature
;
whereby
he
would
take
it
for
granted
,
That
whatsoever
does
circularly
Move
,
has
,
in
its
self
,
an
Inherent
proneness
to
Recede
from
its
Center
:
Which
is
totally
opposite
to
the
Supreme
Perfection
of
Circular
Motion
,
if
compar'd
with
whatsoever
is
directly
Lineal
:
Because
it
is
the
Measure
of
Lineal
Movement
without
separating
its
Terminations
as
the
other
does
.
Which
is
obviously
evident
in
the
Motion
of
a
Wheel
,
where
the
Terms
of
its
Motion
are
not
so
distinct
that
any
one
can
be
thought
separated
from
the
other
.
But
when
a
weighty
Thing
directly
Move's
from
a
Superior
Place
to
an
Inferior
,
it
may
truly
be
Affirm'd
,
that
the
Terms
,
of
any
such
direct
Motion
,
are
by
their
Interval
and
Distance
considerably
separated
;
which
Separation
Imports
Composition
of
Terms
;
but
none
to
be
found
in
Circular
Movement
,
as
is
manifest
by
the
precedent
Example
.
Wherefore
Aristotle
acutely
Defines
the
excellency
of
Circular
Motion
,
by
considering
,
that
it
is
more
Absolute
,
or
simply
Compleat
,
than
can
be
Attributed
to
any
other
Figure
;
by
reason
it
is
more
Equal
,
and
therefore
less
obnoxions
to
Irregularity
,
and
consequently
more
durable
:
From
whence
he
concludes
.
That
it
was
the
most
perfect
and
first
of
Motious
:
As
likewise
a
possibility
of
Being
Eternal
;
because
no
Part
of
a
Circle
can
be
said
to
be
its
Beginning
or
Period
;
and
where
neither
the
First
and
Last
,
of
any
Thing
,
is
discernible
;
it
may
be
allow'd
,
in
a
manner
,
Eternal
.
To
which
purpose
,
the
Poet
Virgil
compendiously
expresses
the
admirable
Revolution
of
the
Hours
,
Days
,
and
Seasons
of
the
Year
,
by
no
more
Words
than
,
In
se
ciroumvolvitur
Annus
.
Which
shews
,
that
Circular
Motion
is
not
effected
by
any
forcible
Cause
or
Inclination
that
any
Thing
Mov'd
can
,
by
that
means
,
be
endu'd
with
,
whereby
to
depart
from
its
Center
,
according
to
the
devis'd
Maxim
of
this
Author
:
But
rather
a
continu'd
Providential
and
Natural
Method
in
order
to
the
Computation
of
Time
,
together
with
the
Innumerable
Benefits
that
from
thence
accrew
to
Mankind
,
with
whatsoever
the
World
Comprehends
.
And
if
otherwise
reputed
,
't
were
as
easie
to
believe
that
Providence
might
receive
a
forcible
Period
;
or
that
the
Sun
and
Planets
have
as
natural
a
propensity
to
drop
from
the
Orbs
in
which
they
Revolve
,
as
the
Stone
might
have
to
fall
out
of
the
Sling
,
in
the
precedent
Diagram
.
So
that
the
Principle
which
he
would
Entitle
to
the
Law
of
Nature
,
does
more
concenter
with
the
Tenent
of
a
Philosophical
Renegado
,
out-law'd
by
her
regulr
Ordainments
,
than
could
be
expected
from
the
Pen
of
Des-Cartes
.
I
endeavour'd
to
be
as
piquant
,
as
I
might
be
,
in
my
Remark
on
this
Subject
,
because
he
owns
it
for
a
main
foundation
on
which
he
Erects
not
a
few
of
his
ensuing
Discussions
.
The
Third
Law
that
he
gives
to
Nature
,
is
,
That
any
one
Substance
,
meeting
with
a
Stronger
,
loseth
nothing
of
its
Motion
by
its
Occurrence
to
one
of
greater
strength
,
but
lessens
its
Motion
by
as
much
as
it
Transfers
to
the
other
.
Here
he
continues
a
perpetual
War
amongst
the
Subjects
of
Nature
;
and
with
that
exorbitant
violence
,
that
he
allows
Victory
to
the
Stronger
on
all
considerations
:
Whereby
he
Interprets
the
ordinary
Course
of
Things
,
tending
to
the
Universal
Preservation
and
Conduct
of
Nature
,
no
other
than
so
many
Hostilities
Executed
by
the
Strong
against
the
Weak
.
If
Bodies
are
alter'd
by
the
movable
Effects
of
Rarifaction
and
Condensation
,
they
are
not
so
Mov'd
,
or
Produc'd
by
a
preternatural
and
varied
Violence
;
but
rather
usefully
Convey'd
and
Dispos'd
to
such
Receptacles
of
Nature
where
their
Beings
were
wanted
,
and
could
not
be
supply'd
without
the
convenient
Alterations
of
Material
Things
.
The
like
may
be
said
of
Generation
and
Corruption
Incident
to
all
Elementary
Compositions
.
And
tho'
Nature
,
in
some
Sense
,
may
have
the
Artribute
of
Perpetuity
;
there
can
not
be
the
same
permanency
allow'd
to
Particulars
within
her
Dominion
,
whereby
they
might
be
equally
Everlasting
with
her self
;
which
would
level
her
Incessant
Prerogative
,
in
common
with
her
Subjects
,
or
imply
the
Dissolution
of
her
superlative
Dominion
:
Too
profound
to
be
fathom'd
by
the
most
skilful
Brain
of
Man
,
or
be
disorder'd
by
any
Speculation
inconsistent
with
her
Perfections
:
Which
had
this
Author
requisitely
consider'd
,
he
would
not
have
enterpriz'd
the
Imbroyling
of
her
Rule
with
so
many
turbulent
Diversities
,
or
Anarchical
Violence
,
that
may
be
Imputed
to
his
Principles
as
they
derogate
from
her
operative
Contrivements
,
and
Motion
of
Things
in
Reference
to
their
due
continuations
and
apt
disposure
,
agreeable
to
the
Capacities
of
their
Existence
.
But
notwithstanding
he
has
frequently
Catechis'd
Nature
according
to
the
Model
of
his
invented
Principles
,
and
especially
,
in
this
Place
,
where
he
attempts
to
enact
Laws
as
if
Confirm'd
by
the
touch
of
her
Scepter
:
As
also
to
present
his
Reader
with
several
subsequent
Rules
,
by
which
he
would
be
understood
to
have
prevented
what
might
be
Alledg'd
against
them
.
All
which
I
inpected
with
the
clearest
Eye
of
my
Understanding
,
being
no
less
desirous
that
my
Pen
should
have
been
convinc'd
by
his
,
than
he
endeavours
the
Estimation
of
his
own
.
But
finding
,
by
the
strictest
Inquisition
I
could
apply
to
his
offer'd
Probations
,
That
I
was
led
into
a
Wilderness
of
Notions
,
out
of
which
no
Thought
of
mine
could
give
me
Passage
:
I
concluded
,
That
it
would
be
no
small
ease
to
my
Reader
,
and
my self
,
if
I
omitted
such
of
his
Intricate
Discussions
,
and
delineated
Schemes
,
as
might
have
perplex'd
the
utmost
Diligence
of
the
considerate
Peruser
.
For
which
I
have
,
in
some
Part
,
his
own
consent
;
as
may
be
seen
in
his
53d
Particular
,
where
he
acknowledges
that
his
precedent
Rules
,
as
to
the
Nature
and
Motion
of
Corporeal
Substances
,
are
not
easily
understood
.
And
where
there
is
not
a
facility
of
Perception
,
relating
to
the
intended
purpose
;
it
can
have
no
other
Construction
than
Impertinent
,
or
Trivial
,
or
at
least
,
not
worth
a
labour'd
Explanation
.
And
thus
I
pass
to
his
Conclusion
,
where
I
observe
,
in
general
,
That
he
is
more
confident
of
his
Premisses
than
was
to
be
expected
from
so
Ingenious
a
Writer
.
In
the
Assertion
he
closes
with
,
he
delivers
this
Affirmation
,
That
no
other
Principles
are
admitted
by
him
than
are
both
Physical
and
Mathematical
Certainties
;
because
by
them
not
only
all
the
Phaenomena's
of
Nature
are
explain'd
,
but
also
Certain
Demonstrations
given
from
them
.
If
this
peremptory
Assurance
be
true
;
the
Author
of
these
Remarks
has
taken
no
small
pains
to
little
purpose
;
but
if
not
so
,
the
commendation
he
has
bestow'd
upon
his
Undertaking
will
be
as
little
to
his
advantage
,
as
the
Indulgent
Applause
,
usually
is
,
that
Men
Attribute
to
their
peculiar
Wit
or
Science
:
To
which
I
might
Reply
,
without
disrespecting
this
Author
,
or
the
Modesty
that
becomes
my
Pen
,
That
I
am
not
more
in
the
Right
than
he
is
in
the
Wrong
,
wheresoever
I
have
differ'd
from
him
,
either
on
the
Philosophical
or
Mathematical
Account
:
As
in
reference
to
both
,
I
may
,
without
Ostentation
,
Aver
,
That
his
Idea's
,
Propositions
and
Allegations
,
as
they
are
tax'd
by
me
;
are
rather
Improbabilities
,
if
not
fictitiously
introduc'd
by
him
than
naturally
Ally'd
to
Proof
or
the
Being
of
Things
.
For
tho'
Mathematical
Operations
cannot
be
Refin'dly
Contemplated
,
but
as
they
have
an
Immaterial
,
or
Spiritual
Eminency
relating
to
the
proportionable
Dimensions
which
they
unerrably
give
to
whatsoever
may
be
regularly
Defin'd
of
substantial
Existence
:
Yet
by
a
distinct
Excellence
,
partake
not
at
all
of
Matter
howsoever
Commensurated
by
them
.
And
thus
may
a
Proposition
in
Euclid
be
prov'd
,
if
only
,
in
Thought
,
delineated
:
But
when
apply'd
to
any
Material
Being
,
the
Substance
unto
which
it
Relates
,
must
as
really
,
and
in
the
same
manner
Exist
,
as
is
suitable
to
the
Certainty
of
its
Demonstration
.
But
not
to
be
so
understood
by
the
Doctrine
of
Des-Cartes
,
who
sets
Nature
at
Work
as
he
fancy
's
her
Operations
.
Insomuch
that
a
Substance
cannot
directly
Move
towards
its
proper
Place
of
Being
,
but
he
conceives
it
more
or
less
obstructed
by
some
other
Body
,
or
whirl'd
in
a
Line
,
of
a
different
Denomination
,
to
another
Point
of
the
Compass
,
or
not
to
be
Imagin'd
whether
:
Much
of
the
same
Similitude
with
the
Figure
of
the
Stone
in
the
Sling
,
as
it
is
inserted
in
the
preceding
Diagram
.
All
which
exorbitant
Modalities
and
Motions
of
Things
,
as
he
supposes
them
to
Act
as
they
are
either
Hard
,
Flexible
,
Condens'd
,
or
Fluid
;
are
rather
singular
Fictions
,
or
forcible
Contrarieties
,
Complicated
by
his
Brain
,
than
concentring
with
the
prone
Facility
of
Natural
Operations
:
Absolutely
Inconsistent
,
by
a
Philosophical
Maxim
,
with
the
prodigious
and
continual
Violence
impos'd
on
Causes
and
Effects
;
as
by
this
Author
is
devis'd
the
Conduct
of
Nature
.
Yet
after
all
,
he
is
no
less
confident
than
to
Affirm
,
that
his
Philosophical
Hypothesis
is
Mathematically
Certain
in
every
Consideration
:
Which
,
without
other
rebuke
to
the
Phrase
of
his
Boasting
,
is
as
far
from
being
prov'd
by
Rules
of
Science
,
as
Fiction
may
be
from
undoubted
Truth
:
Or
as
if
he
had
undertook
to
have
delineated
,
out
of
Euclid
,
a
Coat
for
the
Moon
,
that
should
have
demonstrably
fitted
her
Figure
in
every
Change
of
her
Appearance
.
If
I
have
dealt
freely
with
Des-Cartes
where
his
Notions
and
Proofs
were
questionable
;
't
is
agreeable
to
his
Example
,
who
spares
no
Author
where
he
thought
him
Taxable
.
Tho'
I
have
been
favourable
in
not
extending
my
Exceptions
so
far
as
I
might
have
taken
occasion
:
Which
I
hope
the
Reader
will
excuse
,
or
think
himself
oblig'd
;
because
I
Entertain'd
him
with
no
more
Words
than
I
thought
sufficient
to
give
a
Period
to
my
Remarks
on
the
Second
Part
of
the
Philosophy
of
Des-Cartes
.
REMARKS
On
the
Third
Part
of
the
New
PHILOSOPHY
OF
DES-CARTES
.
As
they
Relate
to
the
VISIBLE
WORLD
.
PART
.
III.
IF
admirable
,
even
to
extasie
of
Thought
,
by
what
manner
of
natural
Operation
,
or
superlative
Act
of
Providence
,
the
Humane
Composition
,
in
Soul
and
Body
,
was
Originally
produc'd
to
that
transcendent
Degree
,
That
his
Intellectual
Faculty
,
by
lineal
Descent
and
Right
,
continues
him
an
absolute
Monarch
of
Understanding
,
in
Reference
to
the
Government
of
himself
and
other
Creatures
:
'T
is
highly
incumbent
on
Man
,
to
be
not
only
gratefully
considerate
of
his
being
such
;
but
also
to
acknowledge
his
utmost
Celebration
of
the
Supreme
Cause
of
his
wonderful
Existence
.
Which
mighty
Consideration
ought
to
transport
the
Prospect
of
Thought
far
beyond
the
Excellency
conferr'd
on
Mankind
in
Soul
and
Person
:
Which
can
be
but
narrowly
compar'd
with
the
vast
complex
of
the
Universal
World
and
the
Innumerable
Wonders
surrounded
by
it
.
Wherefore
,
if
the
best
Inspection
made
by
the
Humane
Intellect
,
in
Contemplating
the
manner
of
its
rational
Being
,
be
pos'd
,
by
its
own
Riddle
,
above
its
Power
to
unfold
:
How
stupendiously
must
then
be
Involv'd
the
most
elaborate
Attempt
of
Man's
Understanding
;
when
to
the
peculiar
Wonder
that
is
Exerted
from
his
own
Existence
,
he
adds
the
Innumerable
Miracles
conspicuously
visible
in
the
Structure
of
the
Universe
?
And
what
is
yet
more
Transcendent
,
the
admirable
Author
of
what
we
are
,
and
all
we
behold
,
seems
Envelop'd
,
from
the
Eye
,
by
his
wonderful
Fabrick
and
Works
.
If
the
Learned
Des-Cartes
,
in
the
beginning
of
this
Treatise
,
seems
not
a
little
fond
of
his
own
Applause
,
by
signifying
to
his
Reader
,
That
he
has
Invented
certain
Principles
,
by
which
,
he
conceives
,
That
Nature
is
unveil'd
in
her
,
as
yet
,
unknown
Recesses
:
He
is
far
more
modest
,
in
his
subsequent
Expressions
,
where
he
bows
the
Knee
of
his
Philosophy
to
the
Infinite
Power
,
Amplitude
,
and
Beauty
,
of
the
Works
of
the
Almighty
:
Concluding
withall
,
That
it
is
highly
requisite
to
avoid
all
such
confident
Imaginations
,
whereby
we
might
undertake
,
by
uncertain
Suppositions
,
to
limit
Omnipotent
Power
,
or
Abstract
in
any
Kind
,
from
its
Incomprehensible
Performance
.
This
Conclusion
I
submit
to
,
but
cannot
approve
the
confidence
of
his
Introduction
contain'd
in
the
Entrance
he
makes
into
this
Paragraph
;
as
the
Reader
may
perceive
by
the
Remarks
I
have
made
on
his
First
and
Second
Treatise
;
where
,
I
presume
,
I
have
effectually
demonstrated
,
That
his
Principles
could
not
have
an
entire
Birth-right
from
the
Womb
of
Nature
:
Which
,
in
substance
,
he
does
acknowledge
by
the
Advice
he
gives
,
before
he
ends
this
Page
,
That
we
ought
not
to
believe
,
That
,
by
Divine
Determination
,
the
World
was
Created
meerly
for
our
sakes
;
or
that
it
is
possible
,
by
any
Thought
of
ours
,
to
apprehend
the
End
for
which
it
was
Ordain'd
:
Adding
this
Reason
,
That
many
Things
are
now
in
Being
,
and
heretofore
,
that
were
never
seen
or
understood
by
Man
,
or
any
Use
they
could
yield
to
him
.
In
his
4th
Particular
of
this
Third
Part
of
his
Philosophy
,
he
confidently
assures
us
,
That
his
Principles
are
so
vast
,
and
fruitful
,
that
they
not
only
Imply
many
more
than
are
to
be
perceiv'd
in
the
World
we
behold
;
but
also
far
more
numerous
than
we
can
Imagine
:
To
which
purpose
,
he
begins
,
in
his
Method
,
with
the
Phaenomena
,
or
the
main
natural
appearances
;
the
Causes
of
which
he
commits
to
his
subsequent
Investigations
,
or
as
,
he
intends
them
,
Proofs
of
such
Effects
as
he
,
in
this
Place
mentions
.
And
next
;
he
pertinently
Rebukes
the
too
common
Ignorance
of
such
that
by
their
ocular
simplicity
erroneously
judge
,
that
the
Sun
and
Moon
,
as
they
seem
to
appear
,
are
therefore
much
bigger
than
other
Stars
.
Which
vulgar
Mistake
is
easily
prevented
by
duely
apprehending
the
Distance
of
the
Sun
and
Moon
from
the
Earth
,
and
comparing
of
their
Diameters
as
they
are
now
observ'd
;
to
all
which
I
fully
agree
.
Wherefore
to
recount
how
far
remote
the
more
than
wonderful
Celestial
Luminaries
are
from
our
Earthly
Habitation
;
I
will
not
dispute
the
Computation
,
he
delivers
,
by
opposing
against
his
Account
,
the
Elder
Observations
of
Learned
Astronomers
:
But
rather
so
to
compare
Ancient
and
Modern
Calculations
,
as
thence
may
be
apprehended
the
Indefatigable
Endeavour
and
Industry
of
Men
to
render
a
sublime
Account
of
the
wonderful
Height
,
Figure
,
Beings
,
and
Motions
,
that
,
to
the
amazement
of
our
Eyes
,
continue
their
shining
Bounties
innumerably
influenc'd
for
the
Support
of
Humane
Life
,
with
whatsoever
subsists
within
the
Compass
of
the
World
:
Which
universal
and
admir'd
Munificence
,
being
highly
consider'd
by
Persons
famously
Erudite
,
both
in
past
and
latter
Times
,
exalted
the
Ambition
and
Gratitude
of
their
Science
to
be
as
far
,
as
was
possible
for
them
,
requisitely
Intelligent
of
the
conspicuous
Embellishments
of
the
Skies
;
that
they
might
be
,
from
thence
,
the
more
Supremely
sensible
of
the
Blessings
they
receiv'd
from
Above
.
But
whilst
in
this
Transcendent
Inquisition
of
Thought
,
they
Imploy'd
the
best
of
their
Skill
and
Diligence
,
't
was
soon
found
too
distinctly
Excellent
to
be
exactly
Computed
,
howsoever
they
vary'd
the
Schemes
of
their
Hypothesis
:
As
not
being
able
by
Art
,
Conception
of
the
Mind
,
or
any
Instrumental
Assistance
,
tho'
proper
for
Commensuration
of
Things
familiarly
near
to
our
Eyes
and
Senses
,
to
reach
,
suitable
to
common
Certainty
,
the
most
Approximate
top
of
the
Spheres
of
Heaven
.
The
distance
of
the
fix'd
Stars
are
allow'd
by
exquisite
Astronomers
,
as
also
by
this
Author
,
to
be
too
Immensely
remote
for
any
accountable
Measure
that
can
be
given
of
them
.
And
therefore
I
shall
only
take
notice
of
the
Sun
and
Planets
,
together
with
their
Magnitudes
,
and
Distance
from
the
Earth
;
but
as
to
their
Distance
from
us
,
because
it
is
usually
by
Astronomers
accounted
by
Diameters
,
or
Semidiameters
,
of
the
Earth
,
yet
seldom
declar'd
by
them
,
the
Sum
of
their
Measures
as
they
may
be
applyed
to
Leagues
,
Miles
,
or
the
like
:
I
think
fit
for
the
advantage
of
the
Reader
,
to
Impart
how
much
in
English
Miles
,
as
the
most
useful
Computation
,
a
Diameter
of
the
Earth
does
amount
to
.
Which
I
prov'd
by
this
Method
;
it
having
been
Experimented
by
Judicious
Observators
,
That
one
Degree
of
a
great
Circle
above
,
correspondent
to
the
Superficies
of
the
Earth
,
Answers
to
a
direct
Journey
of
73
Miles
,
which
multiplied
by
360
Degrees
,
allow'd
to
the
orbicular
Form
,
or
Circle
of
the
Earth
,
the
Summ
will
be
26280
Miles
for
the
total
Compass
of
the
Earth
:
And
because
the
proportion
of
the
Diameter
of
a
Circle
to
its
Circumference
is
,
by
approv'd
Mathematicians
,
accounted
as
7
is
,
very
near
to
22
:
According
to
which
Method
I
computed
a
Diameter
of
the
Earth
to
contain
about
8327
Miles
;
and
her
Semidiameter
somewhat
more
than
4163
Miles
.
To
apply
which
to
Ancient
Astronomical
Observations
,
or
such
of
the
accurate
Arabians
,
mention'd
by
Learned
Gassendus
,
as
observ'd
suitable
to
the
Ptolemaick
Principles
,
they
are
thus
Inserted
according
to
the
Mediocrity
of
each
Planet's
Distance
from
us
.
Distant
from
the
Earth
.
|
In
Semidiemeters
of
the
Earth
.
|
Distance
in
English
Miles
.
|
The
Moon
.
|
49
|
203987
|
Mercury
.
|
115
|
478745
|
Venus
.
|
618
|
2572734
|
Sun
.
|
1165
|
4849895
|
Mars
.
|
4584
|
19083192
|
Jupiter
.
|
10423
|
43380949
|
Saturn
.
|
15800
|
65775400
|
After
these
,
the
most
signal
Astronomer
was
Nicholas
Copernicus
,
a
Canon
of
Torunense
,
who
liv'd
about
190
Years
past
:
Some
of
whose
Observations
,
as
I
read
,
were
made
at
Frueburg
in
Prussia
in
the
Year
1525
,
where
the
Elevation
of
the
North
Pole
is
54
Deg.
19m
m
:
He
was
a
Man
of
vast
Ingenuity
,
however
questionable
his
Hypothesis
of
the
Motion
of
the
Earth
;
but
if
apply'd
to
the
Sun
instead
of
the
Earth
,
there
is
no
better
Astronomical
System
,
and
so
approv'd
,
by
the
Learned
at
this
Day
.
Nothing
Remakable
is
found
in
him
as
to
the
Magnitude
and
Distance
of
the
fix'd
Stars
,
more
than
that
the
Earth
was
as
a
Point
if
compar'd
with
the
great
Orb
above
;
judiciously
conceiving
them
too
Remote
for
his
applying
to
them
any
certain
Rule
or
Demonstration
whereby
to
compute
their
mighty
Distance
:
Of
the
Planets
,
he
chiefly
regarded
the
Sun
and
Moon
;
defining
the
Sun
to
be
3240
times
bigger
than
the
Earth
;
and
the
Moon
no
less
than
860
greater
,
in
which
Computations
he
doubtless
Err'd
,
as
may
be
seen
by
the
following
Examples
;
but
most
egregiously
mistaken
in
the
Account
he
gives
of
the
Moon
;
she
being
certainly
discern'd
much
less
than
the
Earth
ever
since
the
approv'd
Invention
and
Use
of
the
Telescope
:
His
next
famous
Astronomical
Successor
was
Tycho-Brahe
,
a
Noble
Man
of
Denmark
;
who
is
said
to
have
been
learnedly
Accomplish'd
,
as
also
furnish'd
by
his
large
Expence
,
with
abundance
of
Instruments
excellently
proper
for
his
great
Undertaking
:
Wherefore
the
Computations
he
mentions
are
highly
esteem'd
at
this
Day
.
The
Observations
he
made
of
the
Distance
,
and
Magnitude
of
the
Planets
,
are
these
according
to
their
Mean
,
or
Mediocrity
of
Distance
.
Distant
from
the
Earth
.
|
In
Semidiameters
of
the
Earth
.
|
Moon
.
|
56½
|
Mercury
.
|
1150
|
Venus
.
|
1150
|
Sun
.
|
1150
|
Mars
.
|
1745
|
Jupiter
.
|
3990
|
Saturn
.
|
10550
|
Whosoever
is
desirous
to
Convert
the
Planetary
Semidiameters
into
English
Miles
,
may
readily
perform
it
by
the
preceding
Example
.
The
Magnitude
of
the
Planets
compar'd
to
the
bigness
of
the
Earth
,
are
these
that
follow
,
Moon
.
|
Lesser
.
|
42
|
Twenty
Times
.
|
Mercury
.
|
19
|
Venus
.
|
6
|
Sun
.
|
Greater
.
|
139
|
Mars
.
|
Lesser
.
|
13
|
Jupiter
.
|
Greater
.
|
14
|
Saturn
.
|
22
|
By
these
disagreeable
Computations
,
of
so
many
eminent
Persons
,
may
well
be
discern'd
how
far
beyond
,
the
reach
of
Science
,
are
the
shining
Wonders
above
our
Heads
:
Not
more
Impossible
to
be
exactly
Computed
,
than
if
a
Man
should
undertake
to
touch
the
Center
of
a
Star
with
the
end
of
his
Finger
;
or
to
extend
a
Line
,
by
any
prospect
of
Art
,
to
the
nearest
Verge
of
boundless
Omnipotence
.
Nor
is
it
in
the
Power
of
Geometry
in
many
Cases
,
tho'
more
clearly
demonstrative
than
other
Sciences
,
to
express
its
due
signification
and
Extent
by
numerical
Computations
,
as
is
evident
by
abundant
Theorems
:
Of
which
,
these
may
be
thus
signally
Inserted
.
The
like
might
be
Affirm'd
of
a
Line
divided
according
to
the
11th
of
the
2d
Book
of
Euclid
,
by
extreme
and
mean
Proportion
,
so
that
the
Square
of
the
greater
Segment
may
be
equal
to
the
Product
of
the
whole
Line
and
lesser
Segment
:
Which
may
be
lineally
Demonstrated
,
tho'
incapable
of
being
Equall'd
by
any
numerical
Summ
,
or
the
literal
Powers
of
Algebraical
Equations
:
Which
admirable
Dignity
of
Lines
,
caus'd
incomparable
oughtred
to
Entitle
the
latter
Proposition
,
almost
Divine
;
and
as
much
is
here
prov'd
in
commendation
of
the
Precedent
.
These
Instances
I
think
sufficient
to
express
the
excellency
of
Geometry
;
and
withal
of
such
occasional
Importance
,
in
reference
to
my
Remarks
on
some
Passages
of
this
Author
,
that
it
Incites
me
to
apply
,
according
to
the
nearest
Epithet
and
Derivative
of
the
verbal
Name
of
Geometry
;
it
s
most
undoubted
,
and
perfect
Use
,
to
the
dimension
of
a
plain
Superficies
:
Which
,
in
the
Sense
of
the
great
and
wise
Philosopher
Socrates
,
in
whose
celebrated
School
the
admir'd
Euclid
was
said
to
Instruct
,
is
surest
imploy'd
on
such
Supputations
that
have
convenient
Extents
and
Periods
on
the
Ground
we
tread
,
and
possess
;
and
therefore
more
sensibly
Computed
,
by
the
familiar
Measure
that
may
be
taken
from
our
Steps
and
Paces
,
when
any
Portions
of
Land
are
,
by
that
Method
,
to
be
dispos'd
or
accounted
.
But
no
such
lineal
Certainty
,
was
ever
Invented
,
that
could
so
elevate
the
Side
of
a
Triangle
,
that
it
might
undoubtedly
ascend
to
a
Celestial
Superficies
,
or
Angles
to
be
taken
from
above
,
by
any
Instrumental
Perfection
,
whereby
the
Geometrical
Proportions
,
of
its
other
Sides
might
be
duely
resolv'd
.
All
which
may
be
undeniably
concluded
by
whomsoever
shall
Inspect
the
Planetary
Magnitudes
,
and
Distance
from
us
;
as
I
have
before
Inscrib'd
them
out
of
the
different
Records
of
famous
Astronomers
:
From
whence
it
may
be
evidently
Asserted
,
That
no
Geometry
,
or
Science
of
theirs
,
could
demonstrate
their
Systems
,
or
Astronomical
Calculations
.
Notwithstanding
,
't
is
Ordain'd
by
the
Almighty
in
Power
and
Conduct
,
that
the
Sun
,
in
giving
comfortable
Light
to
our
Eyes
and
Splendor
to
our
Days
,
should
be
more
Certain
in
Motion
,
and
usefully
computable
,
by
never
progressing
from
his
Ecliptick
Line
,
than
any
other
of
the
Celestial
Luminaries
.
And
thus
by
the
Prince
of
Stars
,
the
Sun
,
are
the
Accounts
of
Time
and
seasonable
Blessings
of
the
Year
continually
dispens'd
.
Which
is
Emphatically
express'd
by
Ovid
,
in
the
Second
Book
of
his
Metamorphosis
,
in
these
Verses
.
—
Purpurea
velatus
veste
sedebat
In
solio
Phoebus
,
claris
lucente
smaragdis
:
A
dextra
laevaque
dies
,
et
mensis
,
et
annus
,
Saeculaque
,
et
positae
spatiis
aequalibus
horae
:
Verque
novum
stabat
cinctum
florente
Corona
:
Stabat
nuda
Aestas
,
et
spicea
serta
gerebat
:
Stabat
et
Autumnus
calcatis
sordidus
uvis
:
Et
glacialis
Hyems
canos
hirsuta
Capillos
.
But
't
is
to
be
noted
,
That
although
the
Sun
,
by
the
Munificence
of
Heaven
,
is
the
refulgent
means
whereby
the
Solemnities
of
Time
are
distinguish'd
,
and
celebrated
by
us
:
Yet
no
such
absolute
exactness
,
tending
to
the
Measures
of
his
sublime
Motion
,
can
be
computed
by
us
,
as
may
render
his
just
Place
,
or
Movement
equal
to
his
Revolution
in
his
mighty
Orb
,
Term'd
by
Astronomers
the
difference
betwixt
his
mean
and
apparent
Motion
:
Which
proceeds
from
his
slower
Progress
in
one
Semicircle
of
his
Annual
Course
than
in
the
other
;
or
because
his
proper
Journey
in
the
six
Northern
Signs
of
the
Eccliptick
is
somewhat
longer
,
before
dispatch'd
,
than
in
the
Southern
;
which
is
a
certain
Proof
,
that
the
Center
of
his
Excentricity
is
different
from
the
Center
of
the
World
.
But
no
such
Incongruity
has
ever
been
observ'd
betwixt
the
due
Motion
of
the
Sun
,
and
that
which
appears
to
us
,
as
renders
it
Insufficient
for
the
convenient
Use
of
the
Dial
,
Hour-glass
,
or
Clock
:
Which
ought
to
be
signally
consider'd
,
as
a
peculiar
Benefit
of
uncomputable
Providence
,
that
permits
us
not
to
Err
,
where
we
can
give
no
exact
Account
,
in
the
necessary
Computation
,
even
by
ordinary
Means
,
of
our
Hours
,
by
Day
and
Night
.
He
were
much
to
blame
that
instead
of
being
pertinently
satisfied
with
the
Extent
of
Science
in
Things
of
nearest
concernment
,
or
because
the
Sun
,
so
far
as
is
requisite
for
him
to
understand
,
Illuminates
his
Time
;
would
therefore
Judge
,
to
the
grievance
of
his
Brain
,
That
he
could
as
approximately
compute
the
Arithmetical
Distance
of
the
Orb
of
Light
,
from
any
Part
of
the
Superficies
of
the
Earth
,
as
by
a
Quadrant
he
could
find
the
Sun
's
Horizontal
Exaltation
or
Hour
of
the
Day
:
Tho'
Experience
assures
,
that
the
most
transcendent
Skill
has
been
variously
frustrated
in
the
Attempt
;
as
may
be
perceiv'd
by
Examples
in
this
Treatise
,
by
me
Inserted
.
Wherefore
the
sublimest
Admiration
of
the
far
distant
Wonders
above
us
,
is
more
certainly
our
Duty
than
any
Task
that
can
be
given
to
Science
,
by
which
Men
would
reckon
the
remote
Distance
of
the
Neighbourhood
of
Heaven
.
But
notwithstanding
these
discouragements
,
it
may
be
allow'd
commendable
in
such
,
That
by
the
Eruditeness
of
their
Skill
would
Ascend
to
the
most
compleat
and
nearest
Admiration
of
Things
,
no
less
obvious
than
perspicuously
visible
,
as
a
welcome
Discovery
to
all
Mankind
.
These
considerable
Particulars
I
thought
fit
to
mention
,
as
a
proper
Parenthesis
,
before
my
return
to
Des-Cartes
;
whom
I
find
,
as
if
somewhat
deterr'd
by
the
Mistakes
of
others
,
to
offer
his
uncertain
Computation
;
and
which
he
only
Applies
to
the
Distance
of
the
Moon
and
Sun
,
from
the
Earth
.
Which
converted
into
Miles
by
the
Rule
before
given
:
The
Moon
's
Distance
from
the
Earth
is
249810
Miles
.
And
the
Sun's
Distance
,
by
taking
a
mean
proportional
Number
betwixt
600
and
700
Diameters
,
because
he
Inserts
no
certain
Number
;
I
conceive
to
be
nearest
the
Truth
of
what
he
intends
:
Which
mean
Proportional
is
very
near
648
,
which
multiplying
8327
,
the
Earth's
Diameter
in
Miles
,
as
before
found
,
the
Distance
of
the
Sun
from
the
Earth
is
5315896
English
Miles
.
Which
Distances
,
according
to
this
Author
,
Relate
to
the
Copernican
System
of
the
Earth's
Motion
:
The
Truth
of
which
Hypothesis
will
be
effectually
question'd
by
what
succeeds
.
But
these
Distances
,
if
true
,
and
compar'd
with
the
appearing
Diameters
of
the
Sun
and
Moon
,
as
they
may
be
perceiv'd
by
the
Telescope
,
will
prove
the
Sun
much
greater
than
the
Earth
,
and
the
Moon
much
lesser
:
And
so
they
were
found
by
the
Observations
of
Tycho
,
precedently
Inscrib'd
.
The
Distance
of
the
Five
other
Planets
,
from
the
Sun
,
as
they
relate
to
the
before-mention'd
System
,
he
thus
accounts
:
Mercury
above
200
Diameters
of
the
Earth
,
Venus
above
400
;
Mars
900
,
or
1000
;
Jupiter
above
3000
;
Saturn
5
,
or
6000
Diameters
of
the
Earth
,
distant
from
her
.
The
Copernican
Hypothesis
is
so
much
the
same
with
his
;
and
so
frequently
Inscrib'd
in
Almanacks
,
that
I
shall
desire
my
Reader
rather
to
Inspect
any
one
of
them
there
,
than
to
trouble
my self
with
delineating
of
a
Diagram
,
to
so
thread
bare
a
Purpose
here
.
The
difference
that
he
allows
the
Stars
,
not
only
as
some
of
them
are
greater
than
others
,
but
as
the
Planets
receive
their
Illuminations
communicated
to
them
by
the
Light
of
the
Sun
;
Concenters
with
the
general
Opinion
of
all
Astronomers
.
Nor
will
I
directly
oppose
the
Imagination
he
Annexes
,
by
which
he
Attributes
to
every
of
the
fix'd
Stars
,
a
particular
Fountain
of
Light
;
and
as
distant
from
the
Sun
,
as
the
Sun
is
from
us
:
Concluding
,
That
were
we
Situated
as
near
the
six'd
Stars
as
we
are
to
the
Sun
,
we
might
observe
any
one
of
their
Magnitudes
as
much
Illuminated
as
the
Sun
appears
to
our
Sight
.
On
which
ground
,
't
is
possible
he
may
be
,
tho'
but
in
Conceit
,
as
much
in
the
right
,
as
any
certain
Argument
,
or
Proof
that
can
be
urg'd
to
the
contrary
;
by
reason
of
the
wonderful
appearance
,
and
immense
remoteness
of
the
fix'd
Stars
from
us
.
Notwithstanding
that
the
famous
Tycho
,
as
far
as
his
accurase
Observation
could
elevate
his
Computation
,
determines
in
general
,
that
the
fix'd
Stars
are
not
nearer
the
Earth
than
13000
of
her
Semidiameters
.
But
in
the
11th
and
12th
Particulars
of
this
Treatise
,
this
Author
delivers
a
more
unparallel'd
Paradox
than
ever
was
Imputed
to
a
Learned
Pen
:
The
First
is
,
That
the
Earth
,
tho'
a
very
opacous
Body
,
is
as
perfectly
enlightned
by
the
Beams
of
the
Sun
,
as
the
Moon
;
wherefore
he
conceives
the
Earth
to
be
also
a
Planet
:
And
why
might
he
not
have
Affirm'd
the
same
of
Glass
,
Iron
,
or
any
other
solid
Substance
?
since
we
are
assur'd
by
common
Experience
,
That
every
one
of
these
are
not
only
capable
of
being
Illuminated
by
the
Sun
,
but
will
also
have
their
Shadows
:
So
that
according
to
his
Opinion
,
any
gross
opacous
Matter
may
be
estimated
on
a
shining
Day
,
no
less
a
Madam
,
in
Composition
and
Feature
,
than
the
Moon
or
Planet
Venus
.
It
seems
he
forgot
that
these
Stars
continue
their
Light
,
whilst
the
Earth
has
not
Sun-Light
longer
than
the
Sun
shines
on
her
.
But
why
he
so
cheaply
compares
the
Dominion
of
the
bright
Queen
of
Night
,
with
the
dull
Earthly
Lamp
,
on
which
we
Inhabit
,
I
connot
guess
;
unless
by
some
one
of
those
,
which
he
calls
distinct
,
and
unerrable
Ideas
,
he
imagin'd
,
That
his
Person
was
elevated
to
a
Market
in
the
Moon
,
and
there
observ'd
some
Utensils
,
in
a
Ihon
of
all
Trades-Shop
,
marvellously
reflecting
the
Illuminations
and
Beams
of
the
Sun
:
And
surely
he
might
as
well
allow
the
possibility
of
these
Examples
,
with
whatsoever
besides
has
Being
on
Earth
,
as
perfectly
Existing
in
the
Moon
:
Since
by
his
Tenent
;
a
very
capacious
World
may
be
thought
encompass'd
by
Her
.
His
other
egregious
Mistake
depends
on
the
Former
,
which
is
,
That
he
fancies
,
that
the
Earth
performs
the
Part
of
the
Sun
,
by
Illuminating
the
Face
of
the
Moon
,
beheld
by
us
,
when
she
is
in
her
New
Estate
,
or
Conjunction
with
him
.
Which
Notion
is
very
false
,
both
in
a
Philosophical
and
Astronomical
Consideration
:
Nothing
being
more
unnatural
,
than
to
Attribute
Planetary
Light
,
either
Communicable
,
or
Inherent
,
to
the
unrefin'd
Body
of
the
Earth
;
which
can
be
no
otherwise
understood
,
by
reason
that
there
is
no
such
Thing
as
a
pure
Element
of
Earth
;
but
rather
its
Substance
grosly
Commixt
and
Corrupted
,
by
the
Intercourse
of
the
other
Elements
:
And
thus
Air
,
Earth
,
Fire
,
and
Water
;
as
Use
and
Observation
assure
us
,
are
impurely
mixt
.
And
should
the
Earth
,
as
she
does
,
and
must
necessarily
so
Subsist
,
receive
Light
or
Flame
from
the
Sun
,
in
common
with
the
Planets
:
Her
corrupt
Frame
and
combustible
Materials
would
have
been
long
ago
totally
burning
;
to
the
utter
dissolution
of
the
Figure
and
Composition
that
she
now
possesses
:
However
Antecedent
to
the
Opinion
,
of
some
Learned
Divines
,
that
defers
her
Conflagration
to
the
Day
of
Judgment
.
And
this
might
have
been
effected
with
as
much
Facility
,
as
a
Burning-glass
kindles
a
Pipe
of
Tobacco
:
Especially
if
granted
,
the
Earth
a
Planet
,
according
to
this
Author
,
and
always
Moving
;
because
Motion
where
it
is
sufficiently
continu'd
,
Inflames
every
Thing
that
is
materially
capable
to
be
set
on
fire
;
as
is
visible
in
the
Axletree
of
a
Waggon
caus'd
by
the
Movement
of
the
Wheel
that
round
it
turns
.
The
like
might
be
determin'd
in
reference
to
the
Moon
,
and
other
Motional
Stars
;
if
their
Compositions
were
Elementarily
mingled
:
But
their
Substance
is
more
Sublime
,
and
Excellent
;
if
not
superlative
to
any
Definition
that
can
be
given
of
their
Nature
and
Manner
of
Existence
:
As
I
doubt
not
is
Emphatically
prov'd
by
my
Remarks
on
the
21th
Particular
of
the
Second
Part
of
this
Author
's
Philosophical
Treatise
:
To
which
I
refer
the
Reader
.
And
whereas
he
would
confirm
his
Assertion
,
by
pretending
,
That
the
Earth
Illuminates
,
some
part
of
the
Moon
,
when
she
is
in
Conjunction
with
the
Sun
:
'T
is
no
less
diametrically
opposite
to
what
we
behold
,
in
that
State
of
the
Moon
,
than
it
is
to
Astronomical
Certainty
;
and
why
might
not
the
Moon
as
well
receive
Light
from
the
Earth
,
according
to
his
Doctrine
,
when
at
her
Full
she
is
sometimes
so
Eclipsically
opposite
to
the
Sun
,
as
twice
a-Year
he
passes
by
the
Nodes
,
or
is
near
unto
them
,
call'd
the
Dragon's
Head
and
Tail
,
that
she
appears
totally
Darken'd
?
Which
can
be
no
otherwise
caus'd
,
than
as
the
Earth
is
betwixt
her
and
the
Sun
:
But
could
she
then
receive
any
glimpse
,
or
sign
of
Light
from
the
Earth
,
it
would
be
as
discernible
as
at
any
other
Time
:
Which
enough
Confirms
,
That
the
Earth
is
no
Luminary
Planet
,
and
therefore
none
at
All
;
as
will
be
prov'd
by
what
is
to
come
.
In
the
mean
time
,
't
is
not
improper
,
on
this
Occasion
,
to
Explain
the
Phases
,
or
Figure
of
the
Moon
,
especially
when
in
Conjunction
with
the
Sun
;
which
,
without
the
trouble
of
a
Diagram
,
may
be
thus
readily
Express'd
.
'T
is
not
to
be
doubted
,
That
the
Moon
,
as
she
moves
round
the
Earth
,
has
always
one
half
of
her
Illuminated
by
the
Sun
;
but
not
so
as
that
half
is
always
visible
to
us
:
Tho'
sometimes
more
,
or
less
,
or
nothing
of
her
Enlightned
Half
appearing
towards
us
;
by
reason
,
that
as
so
many
Semicircles
,
or
as
it
were
Semiglobes
of
the
Moon
's
Compass
,
are
turn'd
to
the
Eye
,
or
Earth
;
they
cannot
,
considering
their
Curvitures
,
be
discern'd
,
in
Plain
,
by
the
Eye
.
And
this
differently
happens
,
as
the
Light
of
the
Sun
to
Sight
,
may
be
obstructed
by
the
Convex
,
or
Mountainous
Part
of
the
Earth
;
or
by
the
Intervening
of
Aerial
,
Vapours
which
cause
the
Face
of
the
Moon
,
that
is
turn'd
towards
us
,
to
be
Represented
more
Dark
and
spotted
,
than
otherwise
,
she
would
appear
.
Which
several
Phases
,
or
Figures
,
observable
in
every
State
,
or
Age
of
the
Moon
,
almost
never
the
same
;
proceed
from
no
other
Cause
,
than
the
diversity
and
swiftness
of
her
Motion
,
far
exceeding
all
other
Stars
;
as
is
well
known
to
Astronomers
.
Whence
it
is
,
that
after
her
Monthly
Change
and
Renovation
of
her
Figure
,
she
sooner
or
later
Describes
,
as
it
were
,
a
Glimpse
of
Light
in
a
small
Arch
of
her
Circumference
:
And
suitably
encreas'd
and
varied
,
according
as
the
Diversities
of
her
Motions
,
and
other
accidental
Occurrences
,
permit
her
to
be
beheld
by
us
.
Which
Manner
of
Appearance
,
in
the
bloome
of
her
Light
,
does
sufficiently
demonstrate
,
That
her
Figure
and
Motion
are
Orbicular
,
and
not
Elliptical
;
as
some
of
the
Copernicans
,
or
Cartesians
,
too
confidently
Determine
.
The
next
Application
of
my
Pen
shall
be
in
fitting
my
Observations
to
such
Particulars
,
as
suitable
to
the
main
Intention
of
my
Discussions
,
ought
to
be
most
considerably
Inspected
,
either
as
orderly
Examin'd
,
or
as
I
find
them
dispers'd
in
his
Treatise
;
omitting
such
Things
as
are
either
Inconsiderable
in
themselves
,
or
not
to
be
repeated
,
because
formerly
Answer'd
by
me
.
Of
which
the
First
requires
a
Supreme
Mention
,
as
it
egregiously
directs
the
Prospect
of
the
Humane
Intellect
to
the
contemplating
of
the
resplendent
Fountain
of
Light
,
diffus'd
by
the
Sun
;
by
whose
munificent
Beams
our
Days
are
Bless'd
;
and
the
Moon
and
Stars
,
the
wonderful
Torches
of
Night
,
kindled
for
the
direction
of
our
Eyes
.
How
difficult
is
it
therefore
to
conceive
the
remote
Nature
or
Being
of
so
Transcendent
a
Miracle
notwithstanding
that
we
receive
its
commodious
Benefits
,
as
they
grow
with
our
Hours
?
Which
shews
how
far
,
beyond
the
reach
of
our
Understandings
we
are
made
happy
from
Above
.
On
which
account
I
cannot
but
admire
the
cursory
Definition
that
is
deliver'd
by
Des-Cartes
,
by
which
he
would
Attribute
to
the
Sun
an
Epithet
not
more
Refin'd
,
than
what
may
be
signified
by
his
general
Notion
of
a
flaming
Substance
:
But
grants
,
as
he
cannot
do
otherwise
,
That
the
Sun
does
not
Inflame
in
resemblance
to
Fire
we
use
:
If
it
did
;
our
Earthly
Habitations
and
Subsistence
would
be
consum'd
to
Ashes
.
But
,
notwithstanding
,
the
Word
Flame
,
as
he
Inserts
it
,
is
not
allowable
,
because
we
cannot
be
sensible
of
any
Thing
that
flames
,
but
we
must
also
apprehend
,
that
it
has
a
burning
Capacity
:
And
so
we
understand
the
Flame
that
proceeds
from
Lightning
that
bursts
thorough
Clouds
with
Thunder
.
But
no
such
kind
of
violent
Heat
or
Burning
can
have
Emanation
with
the
Innumerable
Raies
or
Beams
of
the
Sun
.
There
are
divers
Things
that
may
be
said
to
have
Heat
,
and
yet
no
Flame
:
As
the
Warmth
that
a
Man
feels
,
or
resides
in
the
Temper
of
his
Body
:
And
thus
Heat
may
be
properly
term'd
a
Corporeal
Quality
;
as
also
,
that
it
may
be
communicated
from
one
Material
Being
to
another
:
But
in
the
Sun
there
can
be
neither
Flame
,
or
Heat
,
diffus'd
from
his
Substance
;
which
is
very
evident
in
Mountanous
Situations
,
that
,
however
high
they
Extend
,
and
therefore
nearer
to
the
Sun
,
are
far
Colder
than
Inferior
Regions
:
Which
could
not
,
be
if
the
Substance
of
the
Sun
were
naturally
Hot
,
or
a
Flame
,
in
any
kind
,
as
defin'd
by
this
Author
.
Against
whom
the
general
Opinion
of
most
approv'd
Philosophers
is
fully
oppos'd
by
denying
,
That
the
Elementary
Qualities
of
Heat
,
Cold
,
Moisture
and
Dryness
,
are
either
Inherent
or
directly
proceeding
from
the
pureness
of
Light
transmitted
from
the
Sun
and
Stars
:
As
also
that
Experience
assures
us
,
That
sometimes
,
when
the
Night
is
abundantly
enlighten'd
by
the
Moon
and
Stars
,
their
Nocturnal
Motions
account
colder
Hours
than
if
the
Night
had
been
Dark
and
Clouded
.
And
comparatively
the
same
may
be
not
seldom
observ'd
in
a
shining
Day
,
when
the
Aerial
Cold
is
not
at
all
profligated
by
the
Splendors
of
the
Sun
;
but
rather
continues
more
frigid
than
if
his
Diary
of
Hours
had
,
for
that
time
,
Revolv'd
in
a
Mist.
How
then
does
it
come
to
pass
,
that
the
Sun
and
Stars
,
which
only
dispense
their
Illuminations
to
the
Day
and
Night
,
and
refinedly
Existing
above
whatsoever
Purity
that
can
be
suppos'd
most
Excellent
in
Elementary
Compositions
;
should
notwithstanding
be
conceiv'd
to
Influence
such
Qualities
,
or
other
Substances
,
which
they
have
not
in
their
own
?
The
best
Account
given
by
the
Erudite
in
Philosophical
Science
is
,
That
the
shining
Radiations
of
the
Sun
and
Stars
by
their
Motion
,
together
with
such
Parts
of
the
Air
and
other
Bodies
most
contiguous
to
their
Revolutions
,
and
the
commixture
of
Celestial
Beams
convey'd
,
do
operate
in
a
wonderful
Method
,
on
inferior
Substances
,
which
is
the
soundest
Reason
,
that
they
can
render
,
or
cause
of
the
Variations
of
Heat
,
Cold
,
Moisture
and
Dryness
,
that
as
so
many
accidental
Effects
,
and
admirable
Operations
,
are
beneficially
dispos'd
from
above
.
On
which
stupendious
Consideration
,
the
safest
Determination
should
be
rather
sublimely
to
admire
,
than
to
Define
the
miraculous
shining
of
the
Stars
and
Sun
;
or
Term
their
Illuminated
Substance
,
according
to
the
Tenent
of
Des-Cartes
,
no
other
than
may
be
liken'd
to
a
Flame
produc'd
by
Fire
:
Nothing
being
more
unadvisably
Rash
,
than
to
be
inquisitive
of
such
Existencies
,
Causes
and
Effects
,
that
,
by
the
Conduct
of
Heaven
,
are
conceal'd
from
us
.
His
other
Mistake
,
and
I
presume
so
to
name
it
,
is
,
That
he
Affirms
the
Sun
as
absolutely
fix'd
to
a
Point
,
in
his
Orb
,
as
the
Stars
are
in
the
Firmament
above
him
:
By
which
determination
he
takes
from
the
Sun
the
Glory
of
his
Ecliptick
,
or
Annual
Progression
.
And
as
to
his
Substance
,
and
Manner
of
Being
,
he
defines
it
no
other
than
very
fluidly
Compos'd
and
Moveable
;
as
also
perpetually
Discipated
and
extinguish'd
by
some
circumjacent
Matter
:
But
so
as
when
any
Part
is
dispers'd
or
extinguish'd
,
the
Sun
is
immediately
replenish'd
with
other
:
And
I
conceive
he
would
be
thought
to
Imagine
the
same
manner
of
Existence
relating
to
the
Number
of
Stars
and
Planets
.
But
as
to
the
Term
of
Fluid
,
which
he
apply's
to
the
Substance
of
the
Sun
;
it
can
neither
in
a
Grammatical
,
or
Philosophical
Sense
,
be
otherwise
Conster'd
than
as
the
Word
is
appropriated
to
some
moist
,
or
wet
Matter
that
Moves
with
a
feeble
Current
:
And
thus
as
he
states
the
Case
,
something
is
always
sliding
into
the
Sun
,
whilst
as
much
slips
from
his
Substance
.
But
could
he
judge
,
or
any
Man
for
him
,
That
the
Alteration
he
mentions
in
the
Sun
,
might
not
too
nearly
resemble
,
or
be
properly
Interpreted
an
Elementary
Change
,
in
as
mean
a
Source
as
concurs
with
Corporeal
Alterations
familiaar
with
us
:
It
being
impossible
so
to
distinguish
the
Supplement
,
or
Diminution
of
any
Material
Thing
,
that
it
may
not
have
a
Natural
Tendency
to
Generation
,
or
Corruption
;
which
must
be
Imply'd
,
as
the
Proprieties
of
Substance
,
wheresoever
it
is
alterably
varied
in
Proportion
or
Figure
.
The
fix'd
Stars
he
grants
,
more
Immensely
distant
from
us
than
can
be
probably
Computed
;
and
I
believe
he
is
in
the
right
.
But
I
think
he
may
be
as
much
in
the
wrong
by
his
Inventing
of
so
many
separate
Orbits
,
Motions
,
and
Distances
,
upwards
and
downwards
,
from
one
another
;
as
by
Imagination
he
has
remov'd
some
Thousands
of
Stars
from
the
Constellations
to
which
all
Former
Astronomers
determin'd
them
fix'd
:
As
also
,
by
defining
of
them
no
other
,
to
whomsoever
will
accept
his
Hypothesis
,
than
in
Grandeur
and
Refulgency
equal
to
the
Sun
,
were
they
as
near
our
Eyes
;
but
wherever
they
are
,
he
continues
them
fasten●d
to
their
single
Circumferences
in
the
same
manner
as
he
allows
the
Sun
:
So
that
,
according
to
his
Opinion
,
had
we
longer
Opticks
,
we
might
behold
every
one
of
them
,
in
a
separate
Sphere
,
as
fully
Conspicuous
as
the
Days
bright
Phoebus
.
But
after
all
,
he
offers
not
so
much
as
a
plain
Triangle
to
prove
his
Conceit
.
Some
Schemes
he
has
rais'd
in
which
he
so
confusedly
Represents
,
and
as
it
were
Embroiders
the
above-mention'd
Spheres
of
Stars
;
and
by
so
many
Obliquities
and
Figurative
windings
,
together
with
their
Curvitures
on
all
sides
,
upwards
,
and
downwards
,
that
there
cannot
be
discern'd
,
amongst
them
,
one
Section
of
a
Cone
,
or
conical
Figure
,
that
can
be
Geometrically
describ'd
.
The
Substance
of
the
Heavens
,
as
also
their
Vicinities
,
he
calls
Fluid
;
into
which
he
Infuses
abundance
of
liquid
Matter
,
that
may
be
compar'd
to
a
Whirl-pool
,
and
these
he
denominates
Vortices
:
And
next
,
le
ts
go
,
amongst
them
,
as
he
finds
occasion
,
such
deminutive
Substances
,
which
he
Terms
Moving
Globuli
;
or
rather
swimming
Spawns
of
Matter
,
much
of
fictitional
Resemblance
to
the
devis'd
Atoms
of
Epicurus
.
By
these
Things
,
fancifully
Imploy'd
,
he
undertakes
to
Revolve
all
the
Motional
Stars
,
together
with
the
Earth
,
which
he
takes
for
a
Copernican
Planet
,
instead
of
the
Sun
,
that
he
exempts
from
Motion
whether
Diurnal
or
Annual
.
His
Diagrams
,
to
this
extravagant
purpose
,
I
leave
to
the
Inspection
of
the
Reader
,
as
they
are
to
be
found
in
his
Book
;
being
not
desirous
to
Cumber
mine
,
or
punish
my
Brain
and
Fingers
,
by
copying
of
such
of
his
Draughts
that
I
conceive
are
Improperly
Applyed
.
The
main
concern
that
I
shall
chiefly
insist
on
,
shall
be
the
Plea
that
he
makes
for
the
Motion
of
the
Earth
instead
of
the
Sun
;
which
I
shall
question
,
before
a
very
Supreme
Tribunal
,
as
he
ought
to
be
Philosophically
and
Mathematically
accountable
.
That
the
Earth
is
Globulous
,
or
naturally
Round
by
the
Coition
and
Knitting
of
its
Parts
to
its
Center
;
is
also
Astronomically
prov'd
,
because
to
such
as
directly
Travel
towards
the
North
or
South
Points
of
the
Meridian
,
the
Pole
appears
either
more
or
less
Elevated
or
Depress'd
:
Moreover
that
going
farther
Eastward
,
or
Westward
,
the
Eye
may
behold
some
Stars
Rise
sooner
,
or
Set
later
than
others
.
To
which
may
be
added
,
that
the
Moon
,
the
more
Easterly
Eclips'd
,
is
,
by
her
proper
Motion
,
as
it
were
backward
from
West
to
East
,
more
Hours
from
the
Meridiam
,
or
Midnight
,
than
Westerly
Eclips'd
.
By
the
Globe
of
the
Earth
is
comprehensively
meant
,
as
Cosmographers
Determine
,
its
being
surrounded
,
or
being
continu'd
with
the
Orbicular
Superficies
of
Water
,
as
its
Parts
appertain
to
one
and
the
same
Center
with
the
Earth
:
To
which
may
be
added
the
common
Experience
of
Navigators
,
who
Sailing
from
a
Port
discern
the
Convex
Superficies
of
the
Water
above
the
Land
.
That
the
Earth
is
plac'd
in
the
Center
of
the
World
is
Philosophically
prov'd
;
because
whatsoever
is
ponderous
,
within
the
Compass
of
the
Universe
,
naturally
tends
downwards
,
or
which
is
all
one
,
to
the
Center
of
the
Earth
;
from
whence
should
she
Ascend
't
were
no
less
than
to
Recede
from
her
Center
,
on
which
she
is
pois'd
by
her
own
Weight
,
in
Moving
upwards
;
all
which
were
absurdly
Impossible
.
By
undoubted
Astronomical
Observations
't
is
certainly
prov'd
,
that
the
Earth
is
the
Center
of
the
Universe
:
Otherwise
the
World
could
not
be
divided
into
two
Hemispheres
;
because
neither
more
nor
less
than
six
Signs
of
the
Zodiack
,
above
the
Earth
,
are
at
any
time
visible
:
As
also
,
that
the
Moon
could
not
be
Eclips'd
in
Diametrical
opposition
to
the
Sun
,
if
the
Earth
did
not
Intervene
.
And
tho'
the
Globe
of
the
Earth
does
Circumferentially
contain
near
26280
English
Miles
;
it
is
but
,
as
it
were
,
a
Point
if
compar'd
to
the
Firmament
,
or
Orb
of
the
Sun
,
above
:
To
which
may
be
added
the
obvious
Observation
Demonstrated
by
the
Hour-Lines
of
every
Dial
;
from
whence
it
is
very
perceivable
,
that
the
Shadow
Moves
no
less
Regularly
,
about
such
Centers
,
than
it
surrounds
the
Center
of
the
Earth
.
Nor
could
any
Artist
,
for
the
Use
of
his
Profession
,
raise
a
direct
Perpendicular
apply'd
to
any
Height
,
or
Level
;
if
his
Hand
,
Line
and
Plummet
,
were
rapidly
Revolv'd
by
the
Motion
of
the
Earth
:
Which
must
,
by
its
swift
Acceleration
,
were
there
Truth
in
the
Copernican
Hypothesis
,
Move
,
according
to
Learned
Computation
,
at
least
1111
of
our
Miles
in
one
Minute
of
an
Hour
:
A
Revolution
far
more
allowable
to
the
Sun
,
as
his
Substance
is
defin'd
,
in
a
manner
Spiritual
,
by
erudite
Authority
,
than
to
the
heaviest
of
Bodies
,
the
Earth
.
Some
undertake
to
alledge
,
That
the
Motive
was
,
because
that
by
his
System
he
avoided
some
Epicycles
and
Circles
that
had
been
with
greater
difficulty
us'd
by
Ptolemy
:
Which
may
be
allow'd
on
that
Consideration
,
or
as
,
mutatis
mutandis
,
Astronomers
at
this
Day
apply
his
Theory
to
the
Sun
instead
of
the
Earth
.
And
if
Affirm'd
,
as
the
Copernicans
usually
argue
,
That
extraordinary
Motion
ought
rather
to
be
Conceded
to
the
Earth
than
the
Sun
,
by
reason
that
the
Earth
is
so
very
small
,
if
compar'd
to
the
vast
Dimension
of
the
other
:
The
Answer
is
,
That
a
swift
Horse
will
sooner
dispatch
a
long
Journey
,
before
an
Ant
can
go
a
Yard
.
Whosoever
would
adhere
,
notwithstanding
the
convincing
Allegations
here
mention'd
,
to
the
Copernican
,
or
Cartesian
System
;
might
find
his
Opinion
Ridicul'd
by
very
young
Experience
:
Insomuch
that
the
Boy
,
who
found
the
Roost
or
Nest
of
a
Bird
this
Minute
,
might
seek
it
,
if
he
could
,
above
a
Thousand
Miles
at
the
next
.
Nor
could
the
Bird
find
,
by
the
swiftness
of
its
Wing
,
when
the
Earth
rapidly
mov'd
Eastward
,
better
then
the
Boy
,
its
Roost
,
or
Nest
;
as
it
design'd
to
fly
towards
either
Westward
.
And
doubtless
the
Brain
of
the
Boy
,
and
Bird
,
might
be
giddily
discompos'd
by
the
hasty
Progression
of
the
Earth
,
which
could
not
but
totter
every
Thing
that
belong'd
to
her
Surface
:
And
much
more
easily
Imagin'd
,
that
Men
had
their
Heels
struck
up
as
she
Revolv'd
,
than
that
one
of
Mankind
could
,
in
that
wonderful
Circumstance
,
Stand
,
or
Walk
,
on
her
Superficies
.
But
what
might
become
of
Houses
and
Edifices
,
if
Revolving
with
the
Durnal
Motion
of
the
Earth
?
Why
surely
the
best
that
could
be
hop'd
from
the
Hypothesis
,
by
the
World's
Inhabitants
,
would
be
,
That
their
Chimneys
might
smoak
when
arriv'd
with
them
,
to
their
Antipodes
:
Since
,
as
sure
as
Check
,
the
Copernican
System
would
whirle
um
thither
.
But
't
is
a
Doubt
,
they
would
be
confusedly
shatter'd
and
toss'd
from
their
Foundations
,
before
swing'd
to
that
Point
of
the
Earth's
Diameter
.
If
Men
will
not
be
laugh'd
out
of
the
Conceit
of
the
Earth's
Motion
;
they
may
,
if
they
please
,
consider
the
soundness
of
the
Reasons
here
offer'd
,
in
a
Philosophical
and
Astronomical
Sense
:
And
't
is
probable
they
may
,
that
way
,
confute
their
precedent
Tenent
.
And
tho'
by
this
Calculation
,
the
Earth
is
Imagin'd
to
be
in
the
Equator
;
't
is
not
to
be
doubted
,
if
the
Earth
were
thought
to
describe
,
by
her
Ecliptical
Declination
,
any
Parallel
to
the
Equator
,
that
there
could
be
wanted
suitable
Proportions
;
if
applyed
by
whomsoever
understands
the
Doctrine
of
the
Sphere
.
At
present
't
is
enough
prov'd
,
by
me
,
how
much
,
in
any
time
given
,
the
Earth
,
by
Moving
,
must
transfer
and
alter
the
Zenith
and
Elevation
of
the
Pole
,
as
may
be
perceiv'd
by
the
Diagram
here
delineated
:
And
perfectly
Demonstrates
the
Copernican
Absurdity
,
or
rather
the
Impossibility
of
Motion
in
the
Earth
;
however
comply'd
with
by
the
Opinion
of
Des-Cartes
:
So
that
the
Earth
may
be
confin'd
to
her
Immoveable
Station
,
to
the
expunging
of
the
Planetary
Room
given
her
,
in
any
Scheme
,
by
this
Author
,
betwixt
Mars
and
Venus
;
from
whence
,
by
his
Hypothesis
,
he
removes
the
Sun
,
and
places
him
below
the
Planets
as
their
common
Center
.
But
the
Proofs
that
I
have
Inserted
,
are
,
I
presume
,
in
all
kinds
,
so
perspicuous
,
that
I
need
not
Catechise
any
Delineation
or
Diagram
of
his
in
order
to
a
clearer
Confutation
:
So
that
if
the
Earth
does
not
Move
,
and
surely
no
Proof
of
his
has
been
weighty
enough
to
Remove
her
,
she
must
be
no
Vagrant
from
her
Place
,
whatsoever
becomes
of
his
Hypothesis
.
For
which
Reason
,
I
hold
it
Impertinent
farther
to
Imploy
my
Ruling-Pen
,
Compass
,
or
spherical
Calculation
in
Opposition
to
his
Planetary
Theory
:
Had
he
not
added
to
his
Novel
System
the
Superfetation
of
Comets
,
which
he
denominates
Planets
,
with
no
less
assurance
than
if
by
a
Convention
of
Stars
it
had
been
signify'd
to
him
,
That
they
ought
to
be
Naturaliz'd
into
their
Number
;
tho'
formerly
reputed
spurious
intruding
Foreigners
,
and
confin'd
by
the
Learned
Ministery
of
Science
,
to
Exercise
their
Motions
and
Posutres
far
below
the
nearest
Palace
of
Heaven
;
till
advanc'd
by
Des-Cartes
to
Superior
Orbs
:
Who
assures
us
,
That
't
is
expedient
to
allow
,
to
their
irregularity
and
rambling
Above
,
as
vast
a
Sphere
as
can
be
suppos'd
betwixt
Saturn
,
the
sublimest
of
Planets
,
and
the
six'd
Stars
.
But
by
what
means
he
exalts
their
Substance
to
that
Height
,
shall
be
consider'd
,
when
I
Treat
of
the
Materials
with
which
he
undertakes
to
furnish
,
and
,
in
a
manner
,
Compose
the
visible
World
.
Which
he
tells
us
,
in
his
54th
Particular
is
by
such
an
unerrable
Idea
committed
to
his
Understanding
,
That
it
were
all
one
as
to
question
an
Inspiration
dispens'd
by
the
Almighty
,
as
to
doubt
of
the
Principles
and
Causes
that
he
delivers
:
Tho'
he
could
not
but
know
,
that
he
was
their
first
Communicator
.
But
had
he
been
ask'd
,
Why
God
should
so
limit
his
Providence
as
not
precedently
to
Illuminate
other
Men
,
with
as
much
scientifical
Certainty
as
he
imputes
to
the
Novel
Discoveries
made
by
his
Pen
?
He
might
have
been
somewhat
out
of
Countenance
,
or
pos'd
to
Reply
:
Which
in
effect
he
confesses
afterwards
,
where
he
acknowledges
,
That
it
is
not
safe
to
be
confidently
conceited
,
or
too
far
presume
on
private
Opinion
;
but
rather
as
a
Philosopher
,
or
by
way
of
Hypothesis
to
propose
such
Notions
,
which
if
suppos'd
untrue
,
they
may
be
equivalent
to
Truth
,
if
deduceable
from
them
such
Things
as
may
be
experimentally
useful
.
Here
he
seems
to
depose
Fiction
from
the
Throne
of
Reason
,
by
depending
on
such
Certainties
that
are
above
whatsoever
Fund
,
can
be
erected
by
Humane
Imagination
;
and
this
he
briefly
signifies
,
by
attributing
Creation
to
the
World
with
such
absolute
Perfection
,
that
originally
compleated
the
Sun
,
Moon
and
Stars
:
As
also
,
that
the
Earth
was
primarily
embellish'd
with
Vegetables
of
all
Kinds
,
maturely
perfect
:
And
that
the
first
of
Mankind
which
he
believes
,
was
Adam
and
Eve
,
were
Created
in
the
exactest
Bloom
of
Man
and
Woman
:
Of
all
which
he
grants
himself
Religiously
,
and
Rationally
assur'd
.
But
notwithstanding
he
advises
us
,
as
our
more
ready
Expedient
,
rather
to
consider
by
what
means
Things
might
be
produc'd
,
than
in
what
Method
they
were
originally
Created
by
God
.
In
my
Opinion
,
he
had
better
have
acquiesc'd
on
the
Miracle
of
the
Creation
,
than
to
have
prepar'd
the
expectation
of
his
Reader
,
as
he
does
in
this
Paragraph
,
by
inviting
him
to
attend
on
the
Seminary
of
his
Brain
,
from
whence
he
under
takes
to
Expose
the
Principles
,
Beginnings
,
Ingredients
,
Vegetations
,
&c.
of
whatsoever
the
Universe
contains
;
as
likewise
out
of
what
Materials
the
Humane
Composition
was
first
effected
:
Avowing
,
that
his
Principles
are
very
Concedable
.
And
so
I
grant
,
could
any
one
Miracle
be
understood
by
undertaking
to
prove
it
by
admitting
of
another
:
It
being
as
Impossible
to
Explicate
,
by
any
material
Process
,
the
Original
Production
of
an
Atom
,
as
any
Star
of
the
First
Magnitude
.
And
such
I
doubt
may
be
found
,
not
a
few
,
of
his
Incomprehensible
Suppositions
;
as
unaccountable
,
perhaps
,
to
Man's
Understanding
,
as
if
he
had
undertaken
to
Enumerate
the
Points
that
are
contain'd
in
the
unknown
Circle
of
the
Universal
World
.
The
main
Phoenomena's
of
his
stupendious
Philosophy
,
Relate
to
the
Primitive
Existence
of
Matter
;
which
Matter
,
he
abundantly
divides
into
diversities
of
Parts
,
and
them
again
as
variously
divisible
:
To
these
he
appropriates
different
Motions
;
but
supposes
,
that
every
Substance
of
which
the
visible
World
is
Compos'd
,
might
,
by
Divine
Appointment
,
be
very
near
equal
:
Of
which
he
Imagines
,
that
the
Heavens
and
Stars
were
produc'd
;
and
of
the
most
fluid
Materials
;
applying
the
more
Gross
or
Thick
to
inferior
Things
.
All
which
,
in
his
Opinion
might
be
no
less
orderly
determin'd
;
than
if
they
had
Originally
slipt
out
of
Chaos
with
all
their
several
Capacities
and
Motional
Dexterities
.
Thus
far
I
have
Extracted
the
quintescence
of
his
Hypothesis
;
or
indeed
but
a
reviv'd
Model
,
as
it
may
be
well
understood
,
of
the
Doctrine
of
Epicurus
;
there
being
little
difference
betwixt
his
Theory
of
Atoms
and
setting
them
on
work
,
as
he
opens
the
Door
of
Chaos
,
than
as
diminutive
Particles
of
Nature
,
they
are
busily
Modell'd
by
Des-Cartes
.
And
I
think
,
that
the
Poetical
Fancy
of
Ovid
may
be
admitted
to
share
,
in
Principles
,
with
both
,
where
he
expresses
the
first
Start
of
the
World's
Individuals
out
of
the
confus'd
Seeds
of
deform'd
Chaos
in
these
Verses
:
Unus
erat
toto
Naturae
vultus
in
Orbe
Quem
dixere
Chaos
;
rudis
indigestaque
moles
,
—
congestaque
eodem
Non
bene
Junctarum
discordia
semina
rerum
.
But
should
the
fanciful
Monsieur
Des-Cartes
be
question'd
for
the
Chaos
of
his
Principles
out
of
which
he
deduces
the
Constituted
World
;
the
Infancy
of
Nature
would
be
as
oddly
understood
from
his
Positions
,
as
in
the
fantastical
Doctrine
of
Epicurus
,
or
in
the
Lines
of
Poetical
Ovid.
Wherefore
,
as
I
conceive
his
Maxims
to
be
too
innumerably
perplex'd
and
entangled
for
my
Brain
,
or
a
better
to
explicate
;
I
shall
wave
them
accordingly
by
confining
my
Observations
to
a
cursory
Consideration
of
some
Particulars
that
I
judge
most
useful
,
and
therefore
fit
to
be
separated
from
the
rest
.
The
Primitive
Ingredients
annex'd
by
this
Author
to
the
Original
Consistence
and
forming
of
the
Visible
World
,
together
with
every
Individual
Substance
,
within
its
vast
Circumference
,
are
comprehended
in
three
Elements
no
otherwise
different
than
as
they
are
more
or
less
fluid
.
The
First
of
which
he
conceives
so
forcibly
acting
,
that
in
meeting
with
other
Bodies
it
is
divided
into
very
diminutive
and
numberless
Particulars
:
Accommodating
its
various
Figures
to
the
replenishing
of
all
Angles
that
were
caus'd
by
them
.
The
Second
Element
he
supposes
divided
into
very
small
spherical
Particles
;
but
of
certain
,
and
determinate
Quantity
;
and
divisible
into
many
less
.
The
Third
he
defines
more
Gross
,
or
Thick
;
consisting
of
Figures
not
very
inclinable
to
Motion
:
Of
the
first
of
these
he
conceives
the
Sun
and
fix'd
Stars
Compos'd
;
the
Heavens
,
or
Firmaments
above
of
the
Second
;
the
Earth
,
together
with
the
Planets
and
Comets
,
made
up
of
the
Third
.
Which
Catalogue
of
Elements
he
thinks
very
significant
;
because
,
as
he
conceives
,
that
only
the
Sun
and
fix'd
Stars
properly
emit
Light
;
the
Heavens
transmit
it
;
and
by
the
Earth
,
Planets
,
and
Comets
,
remitted
,
which
difference
he
judges
may
be
discern'd
;
and
therefore
believes
it
well
referr'd
to
Three
Elements
.
If
Nature
has
accommodated
us
with
Four
Elements
,
of
which
we
are
as
certainly
Intelligent
as
that
Heat
,
Cold
,
Moisture
,
and
Dryness
,
are
incident
to
her
genune
Production
of
Things
:
This
Author
has
exempted
one
out
of
her
Catalogue
;
and
what
is
more
,
has
complicated
a
Trinity
of
Elements
into
one
Substance
,
which
he
no
otherwise
distinguishes
,
than
as
in
some
Operations
and
Capacities
,
it
is
more
Fluid
than
in
other
;
as
he
applies
it
to
the
primary
Production
of
the
Visible
World
,
and
whatsoever
had
Being
in
it
.
So
that
the
First
Star
that
twinkled
in
the
Universe
,
was
,
in
his
Judgment
,
but
such
a
refin'd
Part
of
Fluid
Matter
,
which
if
sufficiently
thicken'd
might
have
grosly
produc'd
an
Elephantick
Constellation
in
the
Firmament
.
But
of
such
Particulars
more
hereafter
,
or
when
I
Inscribe
my
intended
Remarks
on
the
Fourth
Part
of
his
Philosophy
,
where
he
Treats
of
the
Earth
and
its
Appurtenances
.
In
the
mean
time
,
I
shall
briefly
Elevate
my
Observations
to
the
height
of
his
Suppositions
as
they
tend
to
the
Method
deliver'd
by
Des-Cartes
,
whereby
he
would
conceive
in
what
manner
the
fix'd
Stars
and
Sun
might
be
Originally
form'd
and
compleated
.
In
the
beginning
,
he
means
of
the
World
,
the
Matter
of
the
First
Element
increas'd
,
by
reason
that
the
Particles
of
the
Second
Element
,
by
their
assiduous
Motion
did
impair
one
another
:
From
whence
it
ensu'd
,
that
the
Quantity
of
the
Second
Element
was
greater
in
the
Universe
than
was
necessary
to
fill
up
such
exiguous
Spaces
that
were
between
the
spherical
Particulars
of
the
Second
Element
,
as
they
were
mutually
Incumbent
:
So
that
whatsoever
did
remain
,
after
those
Spaces
were
so
replenish'd
,
had
a
Recourse
to
certain
Centers
:
And
there
Compos'd
the
most
Fluid
spherical
Bodies
,
the
Sun
on
one
Center
,
and
six'd
Stars
on
others
:
But
afterwards
when
the
Particulars
of
the
Second
Element
were
more
attrited
,
or
worn
,
and
receding
equally
from
their
Centers
,
they
left
such
spherical
Spaces
as
were
,
from
all
Circumjacent
Places
,
by
the
flowing
thither
of
the
First
Element
,
exactly
fill'd
.
His
Words
I
have
deliver'd
in
as
clean
English
as
I
could
fit
,
or
contract
them
to
his
purpose
;
but
that
being
done
,
I
must
confess
that
I
cannot
Conster
their
meaning
:
It
being
very
unconceivable
,
how
he
could
furnish
his
Brain
with
a
speculative
Idea
of
such
Particles
of
Nature
separately
and
fluidly
Moving
;
since
whatsoever
is
Fluid
must
necessarily
Imply
a
continu'd
material
Emanation
of
the
same
Substance
;
as
in
purest
Water
it
is
impossible
to
imagine
any
separate
Fluidity
in
any
of
its
Particles
;
no
more
than
the
most
diminutive
Bubbles
,
when
discern'd
on
a
flowing
Spring
,
or
River
,
can
be
said
to
be
separately
Fluid
.
And
next
to
Affirm
,
as
he
does
,
That
such
Materials
could
movingly
Atteriate
or
Rub
one
another
less
;
there
being
no
such
Capacity
in
any
Fluid
Substance
:
Wherefore
if
he
had
us'd
the
Epithet
of
washing
,
or
dashing
,
of
greater
into
smaller
Particulars
,
tho'
somewhat
Improper
;
the
Expression
had
been
more
pardonable
than
his
calling
them
Rubbers
of
one
another
into
any
Fluid
Diminution
.
And
what
is
more
,
he
undertakes
by
their
reciprocal
Motions
to
fill
up
every
Corner
amongst
them
:
But
how
to
find
an
Angle
in
any
continual
Fluid
Matter
,
cannot
be
understood
by
Geometrical
Delineation
;
wherefore
I
wonder
to
find
in
so
knowing
a
Mathematician
,
as
was
this
Author
,
so
undemonstrable
a
System
.
But
howsoever
Interpreted
,
he
undertakes
abundantly
to
Replenish
,
with
such
petit
material
Quantities
,
no
less
than
three
of
the
Superior
and
vastest
Heavens
:
And
next
by
his
Invented
Vortices
,
which
in
a
Grammatical
Sense
,
may
be
denominated
Whirl-pools
,
he
Circumvolves
Clusters
of
them
,
until
he
has
dispos'd
them
capacious
enough
to
be
Metamorphos'd
,
by
Motion
,
into
the
Figures
of
the
Stars
and
Sun
.
Against
the
main
of
his
Opinion
that
the
Heavens
are
fluidly
Compos'd
,
on
which
the
rest
of
his
Phaenomena's
depend
,
there
is
farther
to
be
objected
,
That
it
is
unnatural
,
and
clearly
Inconsistent
with
undeniable
Philosophical
Principles
;
and
as
contradictory
to
ocular
Evidence
:
By
which
we
are
assur'd
,
as
perfectly
,
as
by
Sight
we
can
discern
,
that
the
Sun
and
Stars
must
be
of
the
same
Celestial
Substance
with
the
total
Heavens
;
and
which
is
not
denyed
by
Des-Cartes
otherwise
than
as
he
supposes
some
Parts
of
it
,
which
he
calls
the
first
or
most
fluid
Element
;
and
therefore
ought
not
to
be
so
defin'd
by
him
:
Because
whasoever
is
Fluid
is
also
dissipable
,
and
consequently
may
be
more
Extended
,
Dilated
,
or
Contracted
;
but
neither
of
these
are
to
be
observ'd
in
the
Figure
or
Appearance
of
the
Sun
,
that
always
continues
exactly
Spherical
;
tho'
at
some
times
,
the
clearness
of
his
Figure
is
not
equally
perceivable
by
reason
of
Exhalations
and
Vapors
that
interpose
,
betwixt
his
Splendors
and
the
Eye
of
the
Beholder
.
Moreover
if
any
Part
of
the
Celestial
Substance
were
fluidly
dissipable
;
Nature
would
be
necessitated
,
to
prevent
Vacuity
,
the
detested
Opposite
to
her
Existence
;
that
some
inferior
Matter
,
or
Body
,
should
Ascend
to
supply
that
place
in
the
Heavens
where
the
Parts
were
separately
remov'd
:
Which
were
repugnant
to
Providence
,
that
has
ordain'd
,
that
no
other
than
the
Substance
of
Heaven
,
by
any
Natural
Motion
,
shall
possess
the
Supreme
Part
of
the
Universal
World
:
If
it
could
,
the
Elementary
and
Corporeal
Mixture
of
Bodies
below
,
might
be
corruptly
intermingled
with
the
refin'd
Nature
of
the
Heavens
,
which
are
apparently
unalterable
,
undiminish'd
,
and
as
totally
uncorrupted
:
In
which
Sense
it
may
be
concluded
,
That
the
Heavens
are
Immutable
,
and
therefore
Impatible
;
as
being
of
supremest
Excellency
,
or
not
at
all
partaking
with
the
distemper'd
Compositions
,
or
Ingredients
that
constitute
other
Bodies
.
If
the
Heavens
are
determin'd
to
be
of
the
most
tenuous
Subtilty
and
Perfection
,
as
necessarily
they
must
be
,
because
far
supremer
than
all
other
Beings
of
the
Visible
World
,
and
therefore
a
Propriety
inseparably
conferr'd
on
the
Superiority
of
their
Existence
;
insomuch
as
they
never
can
Descend
;
which
is
absolutely
contrary
to
all
other
Quantitative
Magnitudes
that
Move
downwards
,
or
,
like
the
heavy
Composure
of
the
Earth
,
naturally
tend
or
reside
in
the
lowest
Place
:
Yet
in
a
wonderful
manner
the
Substance
of
the
Heavens
may
be
deem'd
no
less
Tenuous
than
excellently
Solid
,
by
reason
that
the
entireness
of
their
simplicity
admits
not
other
Substance
to
be
Coherent
or
Moving
with
them
:
For
which
Reasons
,
had
this
Author
defin'd
,
in
the
same
manner
,
the
Substance
of
the
Heavens
,
it
had
been
far
more
concedable
,
than
to
have
determin'd
them
,
in
any
kind
,
Fluid
;
as
being
an
Epithet
not
at
all
Concentring
with
the
Notion
we
ought
to
have
of
the
sublimity
of
their
Motions
,
and
refin'dness
of
their
Appearance
.
To
Summ
,
in
a
Word
,
my
Objection
,
nothing
can
be
Term'd
Fluid
,
but
must
have
a
moist
Propriety
,
and
Moisture
,
in
whatsoever
Substance
,
is
nearly
Ally'd
to
Water
,
and
therefore
of
some
weight
:
Whereas
it
is
possible
to
allow
Admirable
,
or
Incomprehensible
Tenuity
,
not
at
all
ponderous
;
which
claims
a
Dignity
perferrable
to
any
Opinion
that
can
be
alledg'd
to
the
contrary
.
The
other
Mistake
of
this
Author
is
,
That
he
is
positive
in
Affirming
That
the
Motions
of
the
Particles
,
or
Globuli
,
as
he
names
them
,
of
the
Celestial
Substance
,
have
a
natural
propensity
,
to
depart
from
their
Centers
:
Notwithstanding
,
he
grants
them
,
however
diminitive
,
to
be
spherically
Figur'd
;
by
which
Inclination
or
Endeavours
of
theirs
to
be
excentrically
Remov'd
;
he
Affirms
,
That
the
Light
of
the
Stars
and
Sun
is
both
attain'd
and
consistent
with
them
.
Which
Maxim
of
his
,
in
effect
,
were
all
one
,
as
if
he
had
determin'd
circular
Motion
to
be
preposterously
and
forcibly
Conferr'd
;
as
he
would
suppose
the
prone
inclination
of
Things
to
relinquish
Central
and
Circular
Movement
:
A
Tenent
highly
unnatural
,
and
contrary
to
the
Method
of
Providence
,
that
doubtless
does
,
in
a
manner
,
Celebrate
the
most
sublime
and
excellent
Substance
of
the
Heavens
with
the
most
perfect
Motions
.
How
Stars
then
should
attain
their
wonderful
Light
,
or
exactness
of
their
Figure
,
by
an
irregular
Motion
;
were
to
debase
the
Omnipotent
Cause
of
their
Illuminated
Existence
:
As
I
have
remark'd
,
on
his
Notions
of
the
Laws
of
Motion
,
in
the
former
Second
Part
of
this
Treatise
.
As
also
,
by
what
I
prov'd
a
little
before
,
in
this
Part
,
by
undoubted
Principles
of
Philosophy
in
opposition
to
his
Idea
,
or
Supposition
,
of
the
exorbitant
Motion
of
such
Fluid
Globulous
Particles
of
Matter
,
that
by
their
Flux
and
Reflux
,
he
would
imagine
the
Light
of
the
Sun
continually
preserv'd
and
replenish'd
:
Is
the
reason
,
as
I
precedently
instanc'd
,
why
I
think
them
impertinent
,
and
consequently
avoid
the
giving
of
my self
the
trouble
of
delineating
divers
of
his
perplex'd
Diagrams
;
as
being
sufficiently
,
I
believe
,
confuted
,
together
with
his
Methods
of
Motion
,
and
the
Funds
on
which
he
erects
them
:
All
which
,
to
the
best
Eye
of
my
Understanding
,
seem
no
less
obscure
,
or
uncomputable
,
than
if
a
Man
should
undertake
to
Demonstrate
the
several
Movements
,
Obliquities
,
Situations
and
Figures
of
innumerable
multitudes
of
the
most
diminutive
Sands
,
when
scatter'd
,
by
Winds
,
throughout
the
largest
African
Desart
.
On
which
account
,
I
may
well
omit
such
Theories
,
Systems
and
Schemes
of
his
,
that
I
take
to
be
insufficient
,
or
such
as
,
in
his
own
Words
,
he
declares
rather
probable
than
Certain
:
Wherefore
the
passing
from
whole
Pages
of
them
,
to
what
may
be
more
Intelligible
,
or
sensibly
communicated
;
cannot
be
unacceptable
to
my
Reader
,
if
I
that
way
exempt
the
Labour
and
Toil
of
his
Eyes
,
from
Inspecting
of
such
Things
,
as
might
,
in
no
kind
,
satisfie
his
expectation
,
or
deserve
the
pains
of
the
Inscriber
.
And
thus
I
pass
to
his
115th
Particular
,
where
he
undertakes
to
tell
us
,
how
a
fix'd
Star
may
be
converted
into
a
Comet
.
The
Cause
he
renders
,
of
such
a
blazing
Prodigy
,
being
no
other
,
Than
that
it
is
a
Globulous
,
Opacous
,
and
hard
Substance
congeriously
Compos'd
of
abundance
of
Spots
rapidly
mov'd
by
some
whirling
Vicinity
,
or
Vortex
,
of
his
Denomination
;
which
mov'd
irregular
,
and
if
so
descending
,
passes
to
inferior
Vortices
,
where
making
a
stop
he
determines
it
a
Comet
.
But
if
it
afterwards
descends
to
a
certain
distance
from
any
Star
,
to
which
the
Center
of
that
Vortex
does
belong
,
it
then
remains
there
,
and
Revolving
about
it
,
is
an
absolute
Planet
:
This
,
in
brief
,
is
the
substance
of
this
Head
,
as
he
delivers
it
.
What
considerate
Man
is
there
,
that
by
reading
of
those
Words
,
would
not
Interpret
them
of
a
complicated
,
dark
,
or
heavy
Sense
;
if
compar'd
to
the
admirable
Celerity
,
of
their
Import
,
by
creating
of
a
Comet
,
or
on
his
Conditions
,
a
Planet
?
Unless
by
favouring
the
Pen
of
the
Learned
Des-Cartes
,
some
gentle
Reader
might
deem
it
the
most
sublime
Stuff
that
ever
was
written
by
any
Author
.
And
such
,
I
doubt
,
are
the
Ingredients
by
which
he
Composes
,
in
any
of
his
Considerations
,
the
Substance
of
a
Comet
.
But
if
there
are
in
the
Heavens
no
such
Materials
,
of
which
he
undertakes
to
Metamorphose
fix'd
Stars
into
Comets
,
or
into
Planets
,
and
constitute
Vortices
and
Globuli
,
together
with
the
Motions
he
annexes
to
them
;
all
that
he
has
written
on
that
Subject
,
may
signifie
no
more
than
Vapours
of
his
Brain
;
and
Comets
no
other
than
spuriously
produc'd
by
sublunary
Exhalations
sublimely
elevated
,
as
not
a
few
of
the
Learned
have
Written
;
and
perhaps
,
as
surely
so
Compos'd
,
as
that
the
Body
of
Des-Cartes
consisted
of
Elementary
Parts
;
into
what
Vapourous
,
or
Crude
Imaginations
must
then
vanish
his
Hypothesis
of
Comets
!
That
there
is
no
such
Substance
in
the
Heavens
,
as
he
distinguishes
them
by
his
Trine
of
Elements
,
before
mention'd
,
is
very
manifest
,
both
as
he
defines
them
Fluid
,
and
from
the
Motion
he
annexes
to
them
:
Which
if
granted
to
Move
as
supplemental
or
diminishing
of
any
Material
Thing
,
they
must
partake
of
Elementary
Nature
and
Mixture
:
Because
whatsoever
is
dilated
,
or
contracted
,
must
likewise
vary
Extension
;
and
nothing
but
what
is
Elementary
can
be
so
understood
,
or
be
properly
the
Object
of
Sense
:
On
which
ground
,
the
most
Judicious
Philosophers
have
defin'd
the
Heavens
,
with
all
their
orbicular
Vicinities
,
of
a
distinct
Essence
from
the
rest
of
the
World
,
which
cannot
be
Affirm'd
of
the
Vortices
or
Globuli
devis'd
by
this
Author
,
of
which
he
declares
some
more
fluidly
,
thin
,
opacous
,
gross
,
or
thicker
than
others
:
And
where
lives
the
Man
,
that
pretends
to
the
least
Philosophical
Sense
,
that
would
admit
any
of
these
Definitions
or
Qualifications
,
otherwise
than
as
Elementary
Proprieties
incident
to
the
alteration
and
corruptible
Tempers
of
Things
in
that
manner
Constituted
?
But
so
much
has
already
been
Written
to
this
purpose
,
of
the
Nature
of
the
Sun
and
Stars
,
to
which
I
can
add
nothing
here
,
unless
I
reiterate
my
former
Discussions
;
tho'
I
am
as
little
a
Friend
to
Repetitions
,
as
I
am
to
tedious
Pen-men
:
A
Reflection
that
might
be
pinn'd
on
some
Treatises
of
this
Author
,
without
being
pronely
Satyrical
:
Who
seems
to
vary
his
Fluid
Phaenomena's
,
Vortices
and
Globuli
,
in
several
Diagrams
;
but
if
duely
consider'd
,
are
to
no
better
purpose
,
than
where
the
Fund
of
any
one
of
them
proves
unfound
,
the
others
are
disprov'd
:
And
I
have
dealt
with
some
of
his
Tractates
accordingly
,
by
waving
divers
of
his
Particulars
,
where
I
thought
they
might
be
,
in
a
small
compass
,
significantly
Answer'd
.
The
Substance
of
what
he
delivers
of
the
various
Appearances
and
prodigious
Motions
of
Comets
is
briefly
thus
;
granting
that
by
the
most
accurate
Observation
that
can
be
made
of
them
,
no
exact
Rule
is
to
be
given
of
their
Transmigrations
from
one
part
of
Heaven
to
another
,
as
in
a
few
Months
or
Days
they
frequently
vanish
from
our
Sight
;
and
sometimes
not
much
more
,
or
at
other
times
,
Move
less
than
amounts
to
a
middle
part
of
Heaven
;
as
also
,
that
when
they
are
first
seen
they
usually
seem
of
greatest
Extension
:
But
towards
their
Period
,
gradually
diminish
,
and
as
in
the
beginning
of
their
Appearance
,
their
Motion
is
swiftest
;
about
the
end
,
they
are
observ'd
to
Move
slowest
.
All
which
admirable
Diversities
and
Phaenomena's
,
he
considers
as
caus'd
by
such
Vortices
and
Globuli
,
as
I
have
already
mention'd
,
and
for
the
Reasons
given
by
me
,
shall
totally
be
declin'd
,
together
with
the
Imaginary
Proofs
that
he
would
deduce
from
them
.
But
in
their
stead
,
as
far
more
explicitely
satisfactory
,
I
shall
present
my
Reader
with
the
most
considerable
Opinions
of
Learned
Philosophers
,
in
reference
to
the
Cause
,
Effects
,
Being
and
Motion
of
Comets
.
That
they
are
Prodigies
of
an
extraordinary
Nature
,
is
unanimously
determin'd
by
the
Famous
in
Science
.
Seneca
,
of
all
the
Latin
Writers
most
spiritually
Ingenious
,
writes
to
this
purpose
,
in
the
7th
Book
of
his
Natural
Questions
.
—
As
of
many
Things
,
saies
he
,
that
we
grant
in
Being
,
we
are
Ignorant
,
and
in
particular
of
the
Mind
,
or
Soul
within
us
,
by
which
our
Persons
and
Actions
are
guided
:
As
also
,
of
what
,
or
how
produc'd
that
Mind
or
Soul
:
How
then
can
we
undertake
certainly
to
know
other
mysterious
Existencies
,
so
far
remov'd
from
us
,
when
the
Mind
within
us
,
as
to
its
own
Being
,
is
a
Mystery
to
it self
?
And
therefore
not
to
be
admir'd
,
if
Comets
,
the
most
rare
and
surprizing
Objects
,
are
so
visible
to
us
,
that
by
no
certain
Rules
,
their
Intervals
,
Beginnings
and
Periods
,
are
understood
by
us
.
And
well
may
the
Humane
Mind
,
as
Seneca
infers
,
if
deficient
by
not
apprehending
the
manner
of
its
Existence
,
as
imperfectly
consider
Things
above
us
;
and
especially
such
as
are
highly
distant
from
our
Eyes
,
and
use
of
our
Senses
.
Wherefore
Aristotle
,
in
his
Treatise
,
de
Coelo
,
acutely
determines
,
That
Celestial
Objects
,
as
they
are
,
of
all
others
,
most
Remote
from
sensible
Perception
,
so
no
less
distant
from
any
evident
Demonstration
,
or
Science
,
that
can
be
Affirm'd
from
their
Observation
.
That
Comets
are
produc'd
from
Elementary
Exhalations
,
as
their
Principal
Cause
,
is
the
general
Opinion
of
many
of
the
Learned
Ancients
and
not
a
few
of
like
Repute
amongst
Modern
Authors
:
Because
in
Figure
they
diversly
vary
as
their
Substance
Inereases
,
or
Diminishes
,
according
to
the
time
of
their
Appearance
,
untill
their
Matter
,
as
it
were
consum'd
,
they
totally
vanish
:
Which
they
frequently
do
,
when
in
their
highest
Elevations
;
and
therefore
never
observ'd
to
Rise
or
Set
as
does
a
Star
or
Planet
,
and
consequently
not
of
their
Substance
,
no
more
than
a
Star
can
be
defin'd
mixt
or
elementarily
Existing
.
Whereas
,
to
the
contrary
,
't
is
ocularly
evident
,
that
the
Matter
of
Comets
is
gradually
Extinguish'd
;
which
proceeds
from
no
other
Cause
than
that
Comets
are
natuturally
alterable
,
and
decay
as
to
their
extent
,
bigness
,
fading
of
their
Colour
,
and
shining
Appearance
;
in
such
a
manner
as
can
be
Attributed
to
no
other
Cause
than
the
variety
of
their
Elementary
Compositions
;
which
nothing
can
have
but
what
may
tend
to
a
corruptible
Period
:
More
properly
ascrib'd
to
the
extraordinary
Phoenomena's
of
Meteors
,
then
converted
,
from
the
Substance
of
Stars
,
into
Comets
,
or
chang'd
from
thence
to
an
absolute
Planet
;
suitable
to
the
wonderful
Supposition
of
Des-Cartes
.
The
exalting
of
Comets
to
Celestial
Rooms
and
Etherial
Movements
,
may
be
imputed
to
the
mistaken
Supputations
of
their
Heights
and
Distance
from
us
;
either
as
they
have
not
been
or
cannot
be
exactly
observ'd
:
In
respect
that
the
Progressions
of
Comets
are
so
instantly
and
perplexedly
various
;
as
precipitately
,
in
some
Moments
of
Time
,
they
are
motionally
downwards
;
and
,
in
other
,
as
immediately
Ascendant
:
From
which
uncomputable
difficulties
the
endeavour'd
Calculations
of
Famous
Astronomers
,
as
to
the
exactness
they
intended
,
have
been
doubtless
frustrated
.
Which
may
well
be
admitted
,
if
judiciously
weigh'd
,
how
hard
't
is
to
give
a
true
Account
of
Things
far
above
us
:
Insomuch
that
it
is
almost
as
facile
to
Compute
their
remoteness
by
the
Eye
,
as
to
render
it
Arithmetically
or
Instrumentally
Certain
.
Should
a
Jacob's
Staff
be
made
ten
times
longer
than
Salisbury
Steeple
,
it
might
prove
too
short
by
any
Proportions
,
it
could
give
,
were
it
apply'd
to
the
surveying
of
the
Distance
of
a
Comet
from
the
ground
we
tread
on
;
tho'
no
other
than
a
Meteor
in
the
supremest
Region
of
the
Air
:
Because
we
do
not
certainly
know
,
how
far
the
Lowest
,
Middle
,
or
Sublimest
Part
of
the
Areial
Region
is
distant
from
us
.
Suppose
a
high
Cloud
did
Diametrically
Intervene
betwixt
the
Sun
and
us
,
and
let
a
Man
be
imagin'd
,
as
near
as
possible
,
by
the
most
approv'd
Instrument
to
take
its
central
Altitude
above
the
Horizon
:
And
the
very
next
Moment
that
the
Cloud
removes
,
let
him
also
,
in
the
same
manner
observe
the
Horizontal
Height
of
the
Sun
;
't
is
not
to
be
doubted
,
that
he
might
find
,
by
comparing
,
little
difference
betwixt
their
Altitudes
.
And
if
this
be
probable
,
we
may
be
assur'd
of
the
uncertainty
of
Astronomical
Observations
that
would
higher
Ascend
.
The
uncertainty
of
the
Place
of
Comets
,
and
their
Distance
from
us
is
also
more
or
less
by
reason
of
the
different
Inequalities
of
the
Superficies
of
the
Earth
,
which
is
a
main
Cause
of
the
Erroneous
Computation
both
of
their
Quantity
and
Distance
;
by
reason
that
the
Eye
ought
to
be
in
the
Center
when
Observation
of
Comets
is
any
ways
perform'd
:
As
also
,
that
the
Eye
is
hinder'd
,
or
obstructed
by
Reason
of
such
gross
and
fuliginous
Matter
as
is
naturally
incident
with
Comets
:
Since
all
Vision
by
optick
Principles
,
must
necessarily
be
dispos'd
and
form'd
according
to
the
Disposition
of
the
Medium
by
which
it
is
receiv'd
and
convey'd
to
Sight
:
And
thus
the
irregular
and
various
Disporportions
that
appear
in
the
Figure
,
Quantity
and
Distance
of
Comets
,
are
diversly
beheld
,
or
in
a
manner
by
Refraction
,
not
unlike
the
viewing
of
a
piece
of
Money
in
Water
,
it
seems
to
be
greater
than
it
is
,
and
at
the
top
,
when
it
is
really
at
the
bottom
:
According
to
which
Similitude
the
parallactical
Angle
,
or
the
difference
betwixt
the
true
and
apparent
Place
of
a
Star
,
tho'
the
best
Geometrical
Method
in
order
to
its
Calculation
,
is
very
uncertainly
found
by
accurate
Astronomers
,
when
apply'd
to
Comets
;
and
notoriously
evident
if
compar'd
their
Observations
;
which
are
so
exceedingly
Discrepant
,
that
even
to
Infinite
Degrees
and
Miles
their
Computations
differ
as
they
Relate
to
the
Magnitude
and
Distance
of
Comets
from
the
Earth
.
All
which
may
be
egregiously
apprehended
if
conferr'd
the
Observations
of
Famous
Tycho
with
other
Learned
Astronomers
that
were
before
,
and
after
him
,
of
Eminent
Reputation
.
To
which
may
be
added
the
ocular
Experience
of
Ages
past
,
whereby
't
is
assur'd
,
that
Comets
together
with
their
blazings
,
are
Dissipated
and
Extinguish'd
,
when
they
nearly
approach
to
the
Ecliptick
or
Equator
:
Which
is
contrary
to
the
Motion
of
the
Planetary
Luminaries
that
regularly
Move
in
respect
of
those
Circles
,
about
the
Sun
;
from
whose
Beams
they
receive
the
brightness
of
their
Splendors
:
So
that
Comets
either
in
Place
,
Nature
,
or
Motion
,
can
be
no
other
than
elevated
Meteors
and
therefore
of
no
Similitude
with
,
or
Derivation
from
Celestial
Substance
;
or
at
all
Compos'd
by
such
unexplicable
Methods
as
are
Instanc'd
by
the
Scheme
,
Diagrams
and
Notions
of
Des-Cartes
.
Lastly
,
the
Matter
of
Comets
may
be
indisputably
Affirm'd
,
elementarily
Mixt
,
and
obnoxiously
Distemper'd
and
Compos'd
,
from
the
malevolent
Effects
that
,
too
frequently
are
consequent
to
their
Appearance
:
As
Plagues
,
Famine
,
Destruction
of
Cattle
by
killing
Diseases
,
scarcity
of
Grain
,
and
the
like
:
And
sometimes
superlatively
omnious
as
they
presage
the
Death
of
some
Prince
:
Whose
Period
as
Ptolemy
is
quoted
by
Albertus
Magnus
,
is
most
especially
signified
,
when
a
Morning
Comet
is
in
the
Sign
that
did
Ascend
at
his
Nativity
.
In
Summ
,
that
Comets
are
terribly
Prodigious
,
and
extraordinary
Prognosticks
dispens'd
from
Above
;
or
as
severe
Emblems
of
the
displeasures
and
punishments
of
Heaven
inflicted
on
the
Iniquities
of
Kings
and
Subjects
;
are
no
less
true
than
signally
Recorded
by
credible
Historians
.
Of
which
wonderful
Examples
,
together
with
their
portentous
Attributes
,
I
find
nothing
said
,
in
this
Treatise
,
by
this
Author
;
tho'
otherwise
,
perhaps
,
too
far
inquisitive
of
the
Production
and
Nature
of
Things
,
however
Remote
from
common
Understanding
.
And
here
I
would
Close
my
Remarks
on
the
Third
Part
of
his
Philosophy
;
were
not
I
oblig'd
to
Note
,
or
indeed
Reprehend
his
Conclusion
;
in
which
he
infers
,
in
Confirmation
of
his
former
Doctrine
,
That
the
Planets
,
although
inclin'd
to
Circular
Motion
,
never
perfect
any
such
Movements
,
either
in
Longitude
,
or
Latitude
.
To
which
I
Reply
,
by
a
necessitated
Reiteration
,
being
not
desirous
,
that
his
Conclusion
should
have
the
better
of
my
Pen
,
by
which
I
have
judg'd
,
or
rather
prov'd
,
his
Premises
taxable
:
Wherefore
I
thus
briefly
repeat
my
former
Assertion
,
which
was
,
That
the
Attributing
in
his
Method
,
of
imperfect
Motions
to
the
Planets
,
by
contriving
their
Movements
in
Figures
not
exactly
Circular
,
was
an
erroneous
lessening
of
the
Perfection
of
Providence
;
which
could
not
but
ordain
,
to
the
most
Refin'd
Existencies
of
Stars
and
Planets
,
such
Movements
as
might
be
comprehended
by
the
most
absolute
of
Figures
,
which
must
be
the
Circle
:
Because
there
cannot
be
otherwise
so
useful
a
Computation
of
their
Motion
,
as
,
is
Demonstrated
by
many
celebrated
Astronomical
Observators
;
by
whom
the
new
Mode
of
confining
the
Planetary
Motions
to
an
Oval
,
or
Ellipsis
,
was
never
thought
o●
or
wanted
by
them
.
Nor
can
I
apprehend
,
how
the
Account
of
our
Days
and
〈◊〉
could
be
so
commodiously
render'd
,
as
by
Circular
Motion
they
are
computed
.
Which
might
be
some
Reason
,
why
judicious
Euclid
did
not
mention
,
in
any
Part
of
his
Elements
,
the
Ellipsis
,
or
any
sort
of
Curv's
,
frequently
found
in
the
Schemes
and
Diagrams
of
Des-Cartes
;
as
either
certainly
to
be
Enumerated
,
or
Geometrically
explicable
:
Whereas
in
his
Third
and
Fourth
Book
he
demonstrates
Circular
Commensurations
,
and
also
such
Lines
as
usefully
relate
,
or
may
be
apply'd
to
them
.
'T
is
said
of
Plato
,
who
being
ask'd
,
what
God
did
?
Answer'd
,
that
he
exercis'd
Geometry
;
as
by
Man
might
be
consider'd
the
Proportions
of
his
Conduct
,
and
Motion
of
his
Works
:
But
had
Des-Cartes
been
so
Interrogated
;
he
must
have
Reply'd
,
according
to
his
Hypothesis
,
That
the
irregular
Figures
,
Schemes
and
Delineaments
,
that
abundantly
replenish
his
Diagrams
,
ought
to
be
receiv'd
as
the
Geometry
of
Heaven
:
However
inconsistent
with
the
soundest
Notions
,
that
Men
can
have
,
of
the
Conduct
,
Order
and
Motions
above
us
.
Other
Objections
might
have
been
Inserted
,
as
due
Reflections
on
the
Idea's
,
Principles
,
devis'd
Theories
,
and
Problems
of
this
Author
;
which
,
to
deal
freely
with
my
Reader
,
have
more
reference
to
the
boundless
Sphere
of
Fiction
,
than
to
any
common
Place
of
Science
,
or
methodical
Probation
.
Wherefore
I
have
been
thirftily
cautious
,
and
I
presume
not
Indiscreet
,
by
separating
such
Things
from
other
of
his
Imaginations
,
on
which
I
could
more
commodiously
ground
my
Remarks
,
and
thereby
facilitate
their
Use
to
publick
Understanding
:
An
Instance
not
improperly
Annex'd
to
the
Close
I
give
to
the
Third
Part
of
the
Philosophy
of
Des-Cartes
.
REMARKS
On
the
Fourth
Part
of
the
New
PHILOSOPHY
OF
DES-CARTES
.
Of
the
Principles
of
the
EARTH
.
PART
.
IV.
WITH
no
small
Labour
and
Diligence
,
according
to
the
best
of
my
Understanding
,
I
have
thoroughly
Inspected
,
and
carefully
Contracted
my
Remarks
,
to
such
Particulars
as
I
judg'd
of
most
familiar
Consideration
,
to
whomsoever
should
peruse
what
I
have
Written
.
And
as
in
my
precedent
Tractaets
I
omitted
such
Maxims
,
Arguments
,
Premisses
,
Conclusions
,
Schemes
and
Diagrams
,
of
this
Authos
,
which
I
conceiv'd
rather
obscure
Repetitions
,
or
posingly
Compos'd
,
than
obviously
perspicuous
to
the
Apprehension
of
the
Reader
;
an
Oversight
that
ought
to
be
highly
avoided
by
a
judicious
Writer
.
The
same
rational
Method
,
or
separating
of
divers
complicated
Tenents
,
Assertions
,
and
pretended
Proofs
of
this
,
otherwise
,
Learned
Frenchman
,
from
what
I
have
more
Compendiously
,
and
I
presume
,
usefully
Inserted
;
I
shall
continue
in
this
Fourth
Part
of
my
Observations
on
his
Philosophical
Principles
.
The
Works
of
his
Composing
,
that
I
have
to
do
with
,
being
so
frequently
intermix'd
with
divers
Modalities
by
him
Propos'd
and
Invented
,
that
neither
concenter
with
Old
,
or
New
Probabilities
;
that
should
the
ablest
Pen-man
undertake
to
Paraphrase
,
or
Comment
on
them
,
't
were
much
the
same
as
the
attempting
to
explicate
one
Solecism
by
alledging
another
.
'T
is
said
of
Lucretius
,
That
he
was
the
first
of
Philosophical
Poets
;
and
it
may
be
as
pertinently
Affirm'd
,
of
this
Author
,
that
he
is
the
first
of
Fictitious
Philosophers
:
The
main
Bulk
of
whose
Treatises
,
for
the
most
part
,
are
rather
thicken'd
by
his
affected
Imaginations
,
than
rational
Conjectures
deducible
from
Rules
of
Science
;
which
in
divers
Places
of
his
Writings
,
however
indulgent
to
his
Devisings
,
he
is
so
ingenuous
as
to
acknowledge
;
but
with
this
confident
manner
of
excuse
,
That
he
supposes
his
Inventions
ought
to
be
more
allowable
than
whatsoever
can
be
urg'd
against
them
;
which
I
have
,
as
I
believe
,
and
shall
endeavour
farther
to
disprove
.
And
thus
I
proceed
to
consider
his
Hypothesis
of
the
Being
and
Production
of
the
Earth
.
In
the
first
Page
and
entrance
,
he
makes
into
his
Fourth
Part
of
his
Philosophical
Treatise
,
he
transfers
the
Principles
which
he
had
apply'd
to
the
Constituting
of
Superior
Beings
,
in
his
Third
Part
,
to
the
original
Forming
and
Existence
of
the
Earth
we
Inhabit
:
Which
,
in
his
First
Paragraph
,
according
to
his
design'd
Imagination
,
in
Substance
is
thus
:
Let
us
feign
(
saies
he
)
That
the
Earth
was
primarily
Constituted
solely
of
the
Matter
of
the
first
Element
,
(
which
has
been
mention'd
by
me
,
in
the
Third
Part
of
his
Philosophy
)
as
was
the
Sun
,
tho'
much
less
;
as
likewise
to
have
a
vast
Vortex
,
or
whirling
Substance
,
about
her
;
the
Center
of
which
Vortex
was
the
Center
of
the
Earth
:
But
as
some
Particulars
,
or
Globuli
,
as
he
calls
them
,
were
channell'd
,
or
hollow'd
,
and
some
,
but
not
all
,
very
diminutive
,
of
that
First
Element
,
they
adher'd
,
and
so
were
converted
into
the
Matter
of
the
Third
Element
;
(
which
I
likewise
noted
in
the
foreg-oing
Tractate
,
)
and
from
thence
,
first
of
all
,
were
the
opacous
Spots
engender'd
on
the
Superficies
of
the
Earth
,
resembling
those
we
behold
continually
to
generate
and
dissolve
about
the
Sun
.
And
next
tells
,
how
such
Particulars
were
Thinn'd
,
or
Condens'd
,
Ascending
,
and
Descending
,
some
to
Etherial
Parts
;
some
to
the
Higher
,
others
to
the
Lower
Region
of
the
Air
:
As
also
,
how
the
thicker
of
their
opacous
Spots
cover'd
,
and
darken'd
the
whole
Surface
of
the
Earth
.
Thus
I
have
briefly
summ'd
his
Sense
;
the
doing
of
which
,
has
caus'd
such
a
wonderful
Confusion
in
the
utmost
extent
of
my
Intellect
,
that
I
cannot
there
find
room
for
the
whirling
of
his
Vortices
and
Globuli
:
Or
were
the
Brain
of
Man
as
big
as
the
Earth
,
it
might
prove
too
small
for
the
comprehensive
Understanding
of
his
Hypothesis
:
By
which
he
displays
his
Scene
of
Chaos
,
together
with
the
diffusion
from
its
Womb
of
such
Particles
,
or
Seeds
of
Nature
,
That
by
their
Motions
and
continu'd
Involutions
,
and
Revolutions
,
Thin
,
or
Thicken
,
without
the
operative
concurrence
of
Heat
,
Cold
,
or
any
other
Elementary
Quality
;
untill
a
sufficient
quantity
of
them
meet
in
a
Lump
,
that
might
produce
the
Figure
and
Magnitude
of
the
Earth
.
But
from
what
shadow
of
Reason
,
or
Philosophical
Authority
could
Des-Cartes
fancy
,
That
either
the
Universe
,
or
Earth
,
part
of
the
whole
,
might
be
Constituted
,
or
any
ways
generated
by
Motion
unless
of
Bodies
Compos'd
of
such
Elements
that
are
common
to
our
Apprehensions
?
Because
nothing
if
not
so
temper'd
,
is
capable
of
Motion
,
or
computable
by
Time
,
the
natural
Propriety
of
Motion
;
and
therefore
not
of
such
Chimerical
Maaterials
,
or
unqualified
Particles
of
Nature
,
as
he
numbers
in
the
actings
of
his
devis'd
Triplicity
of
Elements
:
Which
if
granted
,
't
were
,
in
effect
,
to
Assert
,
That
Motion
,
Time
,
and
the
Elements
we
usually
understand
,
and
by
which
we
subsist
,
were
operative
and
original
Causes
of
the
World's
Existence
:
So
that
the
Earth
,
together
with
Mankind
,
and
whatsoever
it
contains
,
might
have
had
,
in
the
Opinion
of
this
Author
,
a
capacity
of
subsisting
,
or
wonderfully
forming
it self
,
without
a
miraculous
Creation
.
Nor
can
his
Supposition
be
excus'd
,
by
alledging
,
That
the
Almighty
might
Ordain
the
Fabrick
and
Structure
of
the
Earth
,
by
any
Motion
of
Substances
that
were
not
Elementary
:
Because
impossible
to
conceive
any
other
temperature
of
Things
,
that
could
be
motionally
capacitated
to
produce
other
Beings
.
But
of
what
Composition
,
or
how
establish'd
,
the
Heavens
above
;
are
Thoughts
too
remote
and
spiritual
,
as
I
have
prov'd
,
by
Learned
Authority
,
in
the
precedent
Treatise
,
to
be
definitively
reach'd
by
the
Humane
Intellect
:
Notwithstanding
which
sublime
Consideration
,
the
Earth
is
plac'd
by
Des-Cartes
above
;
and
instead
of
the
Sun
,
as
a
Planet
,
according
to
the
Copernican
System
,
in
as
lofty
a
Room
as
is
the
Orbite
betwixt
Mars
and
Venus
.
In
answer
to
which
,
enough
I
believe
has
been
objected
in
the
former
Third
Part
:
But
now
,
having
suppos'd
the
Matter
of
the
Earth
before
intermingled
with
that
of
the
Heavens
;
he
tells
us
,
how
the
Materials
of
the
Earth
delaps'd
,
or
slipt
from
above
,
towards
the
Inferior
Place
,
according
to
his
Phaenomena
,
of
the
Sun
;
and
next
distinguishes
the
Earth
into
three
Regions
.
The
First
of
these
which
he
calls
the
most
Inward
,
he
supposes
to
contain
so
much
of
the
Matter
of
the
First
Elements
,
not
otherwise
there
Moving
,
or
of
other
Nature
,
than
as
it
was
in
the
Sun
;
except
that
its
Substance
was
less
pure
:
But
thinks
that
the
Earth
in
passing
from
the
Sun
;
and
surely
,
in
his
Sense
upwards
,
because
by
his
Hypothesis
he
has
preferr'd
the
ministerial
Situation
of
the
Terrene
composition
,
much
Superior
to
Phoebus
the
King
of
Illuminating
Beings
,
as
also
that
it
continually
became
spotted
,
and
could
not
be
purg'd
or
clear'd
of
them
:
From
whence
saies
he
,
I
am
easily
persuaded
,
That
the
Earth
was
then
full
of
the
Third
Element
,
did
not
it
follow
,
that
she
could
not
,
if
at
that
time
so
solid
,
be
so
near
the
Sun
,
(
he
means
downwards
)
as
now
she
is
.
To
which
purpose
,
he
has
devis'd
a
Right-worshipful
Scheme
;
but
left
by
me
,
to
the
Inspection
of
such
as
have
no
other
Imployment
for
their
Eyes
.
The
Second
Element
of
the
Earth
,
he
determines
opacous
and
thickly
Substantiated
,
as
consisting
of
divers
Minute
Particles
that
appertain'd
to
the
first
Element
:
And
this
,
in
his
judgment
,
Experience
assures
by
the
Spots
in
the
Face
of
the
Sun
,
which
excepting
their
refin'dness
and
subtility
,
are
the
same
with
those
of
the
Earth
:
Yet
notwithstanding
hinder
the
Light
that
would
else
more
appear
in
the
Sun
.
But
concludes
,
after
some
offer'd
Reasons
,
which
I
do
not
mention
,
because
I
think
'em
Irrational
,
That
these
two
Elements
have
little
to
do
with
us
;
because
no
living
Man
ever
ascended
to
their
Stations
.
But
by
what
Authority
does
he
present
us
with
a
Theory
of
Things
that
he
confesses
no
Body
could
ever
be
assur'd
of
:
And
for
that
Reason
,
I
might
pass
from
them
with
no
less
neglect
than
the
Man
,
who
reading
an
Inscription
at
Athens
that
was
Dedicated
to
the
unknown
God
,
thought
it
had
little
to
do
with
his
Contemplation
:
And
no
more
my
concern
what
this
Author
delivers
here
;
these
Elements
having
been
sufficiently
,
I
doubt
not
,
Remark'd
by
me
,
in
the
Third
fore-going
Part
of
his
Philosophy
.
Notwithstanding
I
will
briefly
add
something
,
avoiding
,
if
possible
,
Reiteration
of
Words
,
on
the
same
Subject
already
written
:
Or
only
by
way
of
Interrogation
,
were
Des-Cartes
present
,
desire
to
be
inform'd
in
what
Mint
of
Nature
,
he
Coin'd
these
Elements
,
and
as
her
Bank-stock
Pay's
them
off
,
in
Parcels
,
to
his
Reader
?
In
doing
of
which
,
he
introduces
,
and
a
while
continues
,
the
original
Empire
of
Nature
,
in
Power
and
Credit
,
numerously
attended
by
very
inconsiderable
Subjects
,
which
he
calls
petty
Globuli
,
surrounding
her
Throne
,
and
immediately
committed
to
the
Government
,
and
disposal
of
revolving
Vortices
that
whirl'd
them
,
without
any
orderly
Method
,
or
Proportion
,
either
East
,
West
,
South
,
or
North
;
or
sometimes
only
upward
,
to
the
height
of
Heaven
,
and
as
soon
precipitately
downward
;
by
which
medly
of
Motion
he
conceives
abundance
of
their
Fluid
Substances
exceedingly
thinn'd
;
whilst
others
were
as
nimbly
thicken'd
.
As
if
the
Hands
of
Nature
had
been
busily
imploy'd
in
kneading
of
their
Clusters
till
thoroughly
condens'd
.
Yet
grants
them
so
insipidly
temper'd
,
that
by
no
proper
Term
,
Naturally
,
or
Philosophically
Intelligible
,
he
determines
them
either
light
or
heavy
;
as
he
distinguishes
their
Elements
from
whatsoever
is
Elementarily
Compos'd
:
And
thus
,
according
to
his
Method
,
he
imagines
,
That
Nature
made
her
first
Entrance
out
of
the
Closet
of
Chaos
;
and
having
not
thoroughly
wash'd
her
Face
,
he
supposes
some
of
her
Spots
might
afterwards
visibly
remain
in
the
Figure
and
Substance
of
both
Sun
,
Moon
and
Earth
.
If
next
he
had
been
ask'd
,
on
what
account
he
attributes
Spots
to
the
Luminary
of
Day
,
or
Night
,
together
with
the
Terrene
Sphere
of
our
Being
;
that
are
within
no
compass
of
reasonable
Apprehension
,
he
must
have
return'd
a
motly
Answer
.
Since
undeniable
,
That
whatsoever
is
capable
of
Spots
,
as
its
propriety
,
must
be
naturally
colour'd
,
and
therefore
of
a
mixt
,
Elementary
Composition
;
by
reason
that
nothing
can
be
observably
spotted
,
but
is
also
colour'd
by
mixt
Ingredients
,
and
consequently
the
Object
of
Sight
.
But
the
Sun
and
Moon
,
were
never
held
,
by
found
Opinion
,
Elementarily
Constituted
;
wherefore
not
of
any
of
his
suppos'd
Elements
,
no
more
than
't
is
possible
to
conceive
,
how
Air
could
be
alterative
,
or
operate
on
Air
,
or
Water
on
Water
;
without
partaking
of
Elementary
Mixtures
:
A
Truth
confirm'd
by
Experience
in
every
Thing
that
is
Thinn'd
,
Thicken'd
,
Ascends
,
or
Descends
;
as
sure
as
Earth
is
more
ponderous
than
any
of
the
other
Three
Elements
ordain'd
by
Providence
to
exert
all
such
Operations
of
Nature
,
as
are
with
clearest
Evidence
understood
by
us
.
From
whence
may
be
concluded
,
that
the
seeming
Spots
in
the
Sun
,
or
Moon
,
are
no
other
than
meteorous
Exhalations
or
Vapours
that
interpose
betwixt
the
Luminaries
and
the
Eye
of
the
Beholder
;
as
surely
as
we
frequently
discern
more
or
less
clear
,
in
Appearance
,
the
Sun
and
Moon
,
and
therefore
no
Spots
Inherent
in
their
Substance
.
As
for
the
Spots
that
he
annexes
to
the
outward
Complexion
of
the
Earth
,
what
Man
ever
heard
of
any
of
their
Colours
,
except
of
such
Things
as
have
Being
and
Growth
on
her
Surface
;
as
Trees
,
Plants
,
Men
,
Women
,
Beasts
,
Grain
,
and
such
other
Things
,
as
might
from
Causes
,
be
produc'd
?
How
to
Reply
,
had
he
been
thus
Interrogated
,
I
dare
Answer
for
him
,
he
could
not
have
told
.
And
thus
I
come
to
the
farther
Examination
of
his
Third
Element
,
by
which
he
undertakes
to
Exspand
the
Original
of
all
Things
within
the
Compass
of
the
Earth
.
To
which
purpose
,
I
will
briefly
Summ
the
Order
and
Materials
,
by
which
he
forms
his
Phaenomena's
of
the
Earth's
Production
.
All
which
he
supposes
,
were
produc'd
of
the
Fragments
of
a
certain
Thinn
and
Fluid
Composition
,
which
he
Entitles
,
The
primary
Element
of
Nature
:
These
Imaginary
or
Globuli
-
Fragments
,
proceeding
,
(
as
he
derives
them
)
from
Spots
in
the
First
Element
,
and
descensively
operating
on
the
next
,
term'd
by
him
a
Second
Element
,
they
confus'dly
,
and
exceedingly
disorder'd
in
Motion
and
Figure
,
tended
downward
,
from
their
first
sublime
Height
,
till
at
last
they
became
more
congeriously
Thick
,
suitable
to
the
grossness
of
the
Earth's
Composure
,
and
Settlement
;
where
it
now
remains
.
So
very
intricately
obscure
,
or
vainly
perplex'd
,
does
this
conceited
Monsieur
debase
the
original
Wisdome
and
Conduct
of
Nature
,
both
as
to
her
own
Establishment
,
and
the
Production
of
her
Works
;
which
could
never
be
so
disproportionably
and
irregularly
effected
by
the
prudent
Diligence
and
Intendment
of
her
Operations
:
Which
,
as
this
Author
commits
them
to
her
peculiar
Conduct
,
I
do
not
see
why
they
should
not
have
been
,
by
her
Management
,
as
highly
refin'd
and
continu'd
,
as
he
delivers
the
Materials
of
her
first
purest
Celestial
Element
:
And
consequently
of
them
,
so
sublimately
ordain'd
,
have
produc'd
the
Substance
of
Man
and
Woman
,
that
being
exalted
to
a
Superior
Room
in
the
Etherial
Heaven
,
the
Eyes
of
Beauty
might
have
there
shin'd
instead
of
Stars
,
now
beheld
,
of
the
first
Magnitude
:
And
next
to
these
,
why
should
she
not
have
gradually
Illuminated
the
Substance
of
Animals
,
with
all
other
Materials
and
Plants
,
that
being
naturally
cleans'd
from
such
Terrestrial
Ingredients
,
Alterations
and
Mixtures
,
that
are
now
in
them
,
they
might
have
remain'd
splendent
Parts
above
,
instead
of
being
Revolv'd
and
whirl'd
in
globuli's
,
or
dispers'd
Fragments
of
Nature
,
downwards
,
untill
they
clos'd
in
a
Lump
that
compleated
the
Earth
,
in
Figure
,
disposition
of
Parts
,
and
Situation
,
suitable
to
the
Opinion
of
this
Author
?
Such
Queries
may
not
be
unfitly
urg'd
against
his
total
Hypothesis
,
with
all
its
Appurtenances
;
to
which
I
add
these
palpable
Objections
.
First
,
that
it
is
egregiously
preposterous
,
if
not
an
Impeachment
or
lessening
of
the
Dignity
of
Nature
,
supposing
that
by
her
voluntary
Actings
she
debas'd
the
superiority
of
her
Existence
,
by
crumbling
of
her
Materials
into
innumerable
Bits
,
or
Particles
,
in
all
kinds
,
of
impurer
Substance
,
and
next
dispose
them
,
by
a
rambling
,
or
giddy
Progression
,
so
grossly
to
meet
as
they
might
constitutively
finish
and
sustain
the
small
inferior
Bulk
of
the
Universe
call'd
Earth
;
or
rather
denominated
the
spurious
Daughter
of
Nature
,
if
so
engender'd
by
her
actual
consent
.
Whereas
contrarily
,
't
is
the
inseparable
Attribute
of
Nature
,
intentionally
to
Conserve
,
whatsoever
depends
on
her
Regalia's
,
in
its
proper
and
utmost
Perfection
.
And
although
,
that
by
such
Elementary
Compositions
and
Mixtures
,
as
are
understood
by
us
,
she
is
necessitated
to
vary
her
Conduct
,
as
Things
are
,
in
course
,
Generated
,
or
Corrupted
,
in
order
to
produce
such
Existencies
that
could
not
be
continu'd
in
themselves
;
and
therefore
Providentially
convertible
into
other
Beings
:
Yet
she
constantly
preserves
her
most
genuine
Progression
,
which
is
,
that
nothing
shall
so
alter
as
not
to
have
Matter
and
Form
incident
to
their
Corporeal
Proprieties
:
Not
unlike
a
Sovereign
Ruler
,
within
whose
Dominions
there
is
no
period
of
his
numerous
Subjects
by
Death
,
because
enough
are
begotten
that
succeed
them
.
But
no
such
Procreation
could
be
consistent
,
or
produc'd
,
as
an
Elementary
Triplicity
is
devis'd
by
Des-Cartes
;
and
not
at
allaccomplish'd
or
season'd
with
such
natural
Ingredients
as
are
the
Elementary
Adjunct
to
Bodily
Existences
:
But
rather
of
such
a
simplicity
and
incommunicable
Qualification
,
that
't
is
as
reasonable
to
imagine
,
That
Earth
should
proceed
from
meer
Air
,
or
Water
from
Fier
,
as
that
his
imperfect
,
and
uncompounded
Elements
,
should
,
by
their
Vortices
,
and
Globuli
,
arrive
to
any
Corporeal
Production
:
Because
the
Principles
of
all
Things
could
be
no
other
than
Contarrieties
,
and
therefore
Elementary
:
Insomuch
,
that
had
not
Providence
otherwise
dispos'd
natural
Operations
than
are
contriv'd
by
this
Author
;
neither
the
Heavens
above
,
however
excellent
and
refin'd
their
Essence
,
or
the
Earth
we
possess
,
with
all
its
Appurtenances
,
could
have
been
effected
.
The
next
Objection
,
is
briefly
thus
,
—
Suppose
,
it
were
conceded
.
That
his
Hypothesis
,
relating
to
the
Constituting
of
the
Earth's
Existence
,
were
allowable
;
could
it
be
conceiv'd
,
that
the
diversities
of
Being
and
Motion
which
he
annexes
to
his
Particles
of
Nature
,
should
be
either
operative
or
motional
before
the
Sun
,
Stars
,
World
,
or
any
Elementary
Composition
,
a
main
Cause
of
Motion
,
Version
and
Alteration
of
Bodies
,
as
naturally
they
ought
to
be
understood
,
did
really
Exist
?
Because
nothing
can
Move
upwards
or
downwards
,
but
what
is
Corporeally
mixt
;
and
therefore
consisting
of
Commensurable
Parts
,
whose
Movements
must
be
gradually
computed
by
Time
,
Nature's
unerrable
Accountant
:
But
by
the
Incomprehensible
Phaenomena's
of
this
Author
,
the
World
was
fill'd
with
temporary
Motions
,
before
it
or
Time
was
,
or
could
be
summ'd
by
computable
Progression
of
any
Thing
,
that
could
be
its
porportionable
Measure
;
according
to
his
Suppositions
:
Which
Impossibility
is
so
disregarded
by
this
Writer
,
that
Time
,
were
his
Notions
true
,
might
have
continu'd
,
some
thousands
of
Ages
,
before
it
could
be
understood
to
have
Being
,
or
his
small
Globuli
,
Circumvolv'd
by
their
Vortices
,
could
have
constituted
and
fill'd
the
local
Situation
of
one
Mile
of
Earth
,
with
all
its
Materials
,
from
top
to
bottom
,
with
their
diminutive
Particulars
.
Which
Absurdities
,
if
well
consider'd
,
might
have
deterr'd
,
as
Learned
a
Person
as
Des-Cartes
,
from
posing
his
Intellect
,
with
so
many
unexplicable
Imaginations
,
whereby
he
would
assimulate
,
however
far
above
Thought
,
the
stupendious
Consistence
of
the
World
to
miraculous
Systems
invented
by
his
Brain
.
As
for
the
Elements
that
he
undertakes
to
deliver
as
the
first
Principles
whereby
the
Earth
was
Constituted
,
which
,
as
I
have
already
prov'd
,
are
neither
Philosophical
,
or
Natural
;
he
tells
us
in
his
13th
Particular
,
That
the
more
Solid
,
or
thicker
of
them
,
are
not
always
Inferior
,
in
Place
or
Motion
,
to
those
that
are
thinner
;
the
Reason
he
gives
is
,
That
notwihstanding
they
are
uniformly
Revolv'd
,
they
so
adhere
to
one
another
,
by
the
Irregularities
of
their
Figures
,
that
the
Globuli
of
one
Element
cannot
extricate
themselves
from
the
Compulsions
upwards
,
or
downwards
,
of
another
.
This
Gentleman
,
who
had
no
otherwise
differenc'd
his
principal
Materials
,
by
which
he
would
Constitute
the
Structure
of
the
Earth
,
than
as
the
Parcels
of
his
small
Globuli
,
were
more
or
less
extended
,
begins
now
,
in
effect
,
to
grant
them
Elementarily
mix'd
,
as
every
Thing
must
be
that
is
Thinner
or
Thicker
than
another
,
or
different
in
Weight
and
Measure
:
But
so
as
by
his
turbulent
Vortices
,
the
lighter
were
mingled
with
the
heavier
,
in
such
a
complicated
manner
,
that
they
could
neither
Ascend
or
Descend
,
as
they
ought
to
have
done
by
their
Qualifications
.
But
gives
no
certain
reason
,
why
they
might
not
always
have
continu'd
so
Intermingled
,
and
Confus'd
;
and
therefore
never
have
separated
from
one
another
?
Since
he
determines
no
Cessation
of
the
impetuous
Movement
of
them
caus'd
by
his
whirling
Vortices
:
How
then
could
the
Earth
be
Compos'd
,
or
Constituted
,
by
such
Irregular
Particles
of
Nature
,
that
neither
by
their
Motion
,
or
different
Temperatures
,
could
be
disincumber'd
from
one
another
,
and
consequently
so
exactly
Embodied
as
might
compleat
the
total
Substance
of
the
Earth
?
In
his
14th
and
15th
Particulars
,
he
undertakes
to
Describe
what
he
means
by
diversities
of
Bodies
,
which
he
supposes
form'd
in
that
,
which
he
denominates
his
Third
Region
of
the
Earth
;
and
these
,
he
believes
might
be
produc'd
as
the
Globe
of
the
Earth
,
distinguish'd
into
three
Regions
,
having
been
devolv'd
towards
the
Sun
,
and
the
Vortex
,
in
which
it
was
before
,
taken
from
it
,
variety
of
Bodies
were
distinguish'd
in
it
:
Whose
Productions
he
designs
to
explain
afterwards
;
but
first
,
he
delivers
three
or
four
Axioms
,
on
which
they
depend
.
-
The
First
is
the
general
Motion
of
his
Celestial
Globuli
.
-
The
Second
is
their
Gravity
.
-
The
Third
Light
.
-
The
Fourth
Colour
.
His
First
Position
I
am
oblig'd
to
reflect
on
,
and
more
severely
,
could
it
be
avoided
,
than
I
am
willing
to
do
;
out
of
the
respect
that
I
have
to
this
Learned
Author
.
But
having
Geometrically
prov'd
,
by
what
I
have
Written
on
the
Third
Part
of
his
Philosophy
,
That
there
can
be
no
Motion
,
either
Diurnal
,
or
Annual
,
to
be
Attributed
to
the
Earth
,
the
Copernican
way
,
instead
of
the
Sun
:
I
cannot
but
add
,
That
it
is
far
more
egregiously
Supposititious
,
that
the
imperfect
Agitation
of
his
Globuli
,
which
he
Inserts
,
in
the
Page
I
write
of
,
should
perform
their
Annual
or
Diurnal
Motion
about
the
Sun
,
correspondent
to
his
Imaginary
System
:
It
being
highly
improbable
,
that
such
different
Particles
,
which
he
defines
Globuli
,
both
in
Substance
,
Bigness
,
Quantity
and
Measure
;
as
also
,
irregularly
Moving
,
by
his
Concession
,
should
compleatly
finish
the
Diurnal
or
yearly
Motion
of
the
Sun
;
because
not
to
be
thought
,
that
they
could
Revolve
suitable
to
any
Figure
Geometrically
computable
:
And
therefore
impossible
,
even
to
Absurdity
,
the
fictitious
Circumvolution
that
he
appropriates
to
his
Region
of
Globuli
,
than
if
without
them
,
he
directly
had
Asserted
the
Motion
of
the
Earth
:
Because
the
Earth
,
allow'd
by
the
Learned
,
to
be
Circularly
Form'd
,
is
more
capable
of
Revolution
,
than
that
such
diminutive
Substances
,
as
are
disagreeably
Compos'd
,
both
in
Quantity
and
Figure
;
should
so
perfectly
unite
their
Movements
as
exactly
to
Represent
,
or
Conspire
with
the
Earth's
Motion
,
in
the
room
of
the
Sun
,
either
Hourly
,
Dayly
,
or
Yearly
,
appertaining
to
Ecliptical
Circulation
.
In
order
to
which
performance
of
his
devis'd
Globuli
,
he
makes
yet
more
gross
their
Incomprehensible
Phaenomena's
;
by
Affirming
,
That
they
incline
to
Move
in
a
streight
Line
,
tho'
he
grants
them
not
figuratively
such
;
as
if
Things
could
be
propense
to
Move
directly
,
if
naturally
oblique
in
Proportion
and
Figure
:
Notwithstanding
that
't
is
impossible
,
that
whatsoever
Moves
,
should
describe
any
other
Superficies
,
or
Figure
,
than
is
suitable
to
its
Corporeal
Parts
.
Nor
can
any
Thing
be
said
in
a
proper
Sense
,
to
incline
to
Move
in
a
streight
Line
,
but
as
it
must
be
either
upwards
,
or
downwards
;
according
to
the
Nature
of
its
Gravity
,
or
Levity
.
To
be
plain
,
the
most
favourable
Salvo
that
can
be
apply'd
to
this
Broken
Head
of
his
Hypothesis
,
is
,
that
he
judges
it
safer
,
for
his
manner
of
Copernicanism
,
to
substitute
his
whirl'd
Globuli
as
Assistants
,
by
their
Movements
,
to
the
Motion
he
allows
the
Earth
:
Because
,
as
I
conceive
,
he
might
apprehend
,
that
Objections
to
be
made
against
the
Earth's
Revolution
;
as
also
,
that
by
such
an
Hypothesis
,
the
Situation
of
Countries
and
the
Elevation
of
the
Pole
must
infallibly
alter
,
as
has
been
already
demonstrated
,
might
be
rebated
,
or
not
so
unanswerably
Alledg'd
.
Tho'
to
Men
of
competent
Apprehension
,
the
Absurdities
are
the
same
,
whether
the
Earth
alone
,
or
his
Globuli
and
the
Earth
,
in
any
Kind
,
Intrigue
,
or
conjoyn
their
Circulations
.
Can
a
Man
that
has
season'd
his
Intellect
with
the
least
Relish
of
Mathematical
Principles
,
conceive
it
possible
for
the
confus'd
Phaenomena's
of
Vortices
and
Globuli
,
mention'd
by
Des-Cartes
,
to
absolve
the
mean
or
equal
Motion
,
which
,
Astronomy
assures
,
is
annually
consummated
in
the
Ecliptick
?
Or
,
that
the
ponderous
Structure
of
the
Earth
,
should
be
so
regularly
elevated
from
her
Center
,
as
that
any
Point
of
its
Superficies
,
or
its
Vortices
,
and
Globuli
,
in
the
Sense
of
this
Author
,
might
at
one
time
have
an
Apogaeon
height
,
or
utmost
Distance
from
the
Center
of
her
Orb
,
and
at
another
a
Perigaeon-nearness
unto
it
:
Which
were
much
the
same
,
as
to
think
it
feasible
for
clusters
of
Flies
,
no
bigger
than
Gnats
,
when
they
numerously
seem
to
Circulate
in
Sun-shine
,
to
remove
the
weighty
firmness
of
the
terrene
World
;
or
perform
,
instead
of
the
Sun
,
the
Ecliptical
Revolution
of
the
Day
,
or
Year
.
Yet
on
this
preposterous
and
feeble
Conduct
,
is
erected
the
main
Hypothesis
of
this
French
Writer
,
both
as
to
the
Composition
,
Being
and
Motion
of
the
Earth
,
with
all
her
Circumjacent
Particulars
:
Which
shews
,
that
he
takes
to
himself
an
unpresidented
Dictatorship
in
Science
,
whereby
he
would
celebrate
the
Fictions
of
his
Brain
,
without
any
requisite
or
probable
assurance
,
that
they
ought
to
be
Conceded
.
To
which
purpose
,
he
Inserts
the
various
Actings
of
his
several
Elements
,
tho'
by
no
Body
,
but
himself
,
so
nam'd
;
and
by
these
,
so
Invented
by
him
,
together
with
Vortices
and
Globuli
form'd
from
them
,
he
judges
,
That
the
Earth
,
with
whatsoever
it
Comprehends
,
might
be
totally
Constituted
;
as
he
their
prime
Artificer
has
contriv'dly
set
them
at
work
.
The
first
Action
tending
to
the
compleating
of
the
most
refin'd
Substance
,
or
Parts
of
the
Earth
,
he
considers
,
as
produc'd
by
the
Motion
of
the
most
tenuous
Matter
of
what
he
Terms
a
Third
Element
;
which
he
supposes
so
very
pure
,
that
,
even
to
Transparency
,
it
may
cause
Bodies
,
tho'
appertaining
to
Earthly
Composition
,
very
clearly
to
Shine
.
And
thus
we
have
the
Earth
,
according
to
the
Doctrine
of
Des-Cartes
,
both
a
motional
and
illuminating
Planet
.
But
should
I
account
the
numerous
diversities
of
the
fictitious
Motions
,
and
shifted
Inventions
by
which
this
Author
confers
a
shining
Capacity
on
some
Particulars
of
the
Earth's
Substance
,
I
might
more
than
fire
,
if
not
abuse
,
the
Patience
of
an
indefatigable
Reader
.
Neither
could
I
do
other
than
impertinently
load
my
Pen
with
repeated
Objections
,
and
manifest
Confutations
of
his
Theories
of
Motion
,
as
they
have
been
diversly
apply'd
by
him
on
this
,
or
other
Subjects
:
The
Movements
of
Things
,
in
his
Method
,
as
he
annexes
their
Qualities
and
Motions
,
being
neither
exactly
agreeable
,
to
streight
Lines
,
or
their
proper
Tendencies
,
or
to
such
Curv's
,
as
might
be
of
Mathematical
Construction
;
and
therefore
inconsistent
with
the
Geometry
of
Nature
:
Which
,
as
to
her
Works
,
must
proceed
from
a
regular
Process
;
to
which
purpose
,
enough
has
been
already
written
by
me
.
I
will
therefore
,
in
this
place
,
briefly
Inspect
the
Fond
of
the
shining
Attributes
that
he
confers
on
some
Particulars
of
the
Earth
,
as
they
are
stated
by
him
.
The
principal
Reason
that
he
offers
,
is
,
That
't
is
experimentally
found
,
that
pure
Liquor
in
the
Earth
,
of
tenuous
Consistence
,
is
also
pellucidous
,
or
shining
.
Which
cannot
be
true
,
if
by
clearness
he
means
an
Illuminating
Quality
:
No
more
than
the
purest
Water
that
can
be
Imagin'd
,
may
be
said
to
Shine
,
because
it
is
clear
.
And
who
ever
beheld
any
shining
Part
of
the
Earth
otherwise
than
by
diffus'd
Beams
of
the
Sun
'
Moon
,
or
Stars
,
it
might
be
enlightned
;
tho'
without
any
Illumination
as
to
its
own
Capacity
?
Where
are
the
Eyes
that
in
a
gloomy
Day
or
Night
,
ever
observ'd
the
shining
of
a
Mole-Hill
on
the
Surface
of
the
Earth
:
Or
such
little
Morsels
of
the
Ground
as
Worms
deject
;
which
might
be
compos'd
of
such
Materials
,
as
he
describes
his
diminutive
Globuli
to
consist
of
,
for
any
reason
given
,
by
him
,
to
the
contrary
?
To
confirm
these
Objections
,
this
one
,
that
includes
many
,
may
pertinently
be
added
.
If
,
as
he
imagines
,
the
diaphanous
Parts
of
any
of
his
Celestial
Elements
,
as
they
are
defin'd
by
him
,
should
by
any
intelligible
Movement
so
operate
,
as
they
might
be
so
qualitatively
Constituted
,
as
to
embue
any
particular
Substance
,
or
Places
of
the
Earth
with
a
shining
Capacity
;
since
he
has
undertook
to
Metamorphose
our
terrene
Habitation
into
a
Planetary
Composition
:
How
can
it
be
probably
apprehended
,
that
his
Fluid
Globuli
,
by
their
feeble
Commotions
,
should
be
conjoyn'd
to
the
Surface
of
the
Earth
,
notwithstanding
that
the
condense
,
or
crusty
Parts
of
her
Surface
are
thickly
harden'd
and
nourish'd
by
the
Roots
of
Grass
,
Trees
,
Minerals
,
Stones
of
all
kinds
,
diversly
temper'd
,
and
not
possibly
penetrable
by
any
compulsive
Motion
of
his
diminutive
,
and
impotent
Globuli
;
unless
so
much
of
the
gaping
Superficies
of
the
Earth
could
be
suppos'd
to
receive
their
Fluid
Descents
,
to
no
other
purpose
,
than
she
does
Rain
when
distill'd
by
the
Dissolution
of
Clouds
?
Which
being
done
,
there
could
but
a
dewy
gloss
appear
on
the
Ground
,
that
might
not
more
imbrighten
any
Part
of
the
Earth's
Figure
,
than
when
,
in
some
moist
Seasons
,
the
Glow-worm
,
with
her
Light
,
is
engender'd
.
So
that
whosoever
would
persuade
himself
,
that
the
terrene
World
,
or
any
Part
of
it
,
was
ever
primarily
compleated
or
motionally
dispos'd
by
the
Globuli
and
Vortices
comprehended
in
the
Diagrams
and
Theories
of
Des-Cartes
,
may
as
readily
believe
,
that
the
Globe
of
the
Moon
was
originally
produc'd
by
the
efficacious
Seeds
of
a
Carret-Bed
.
Nor
does
he
deny
,
in
some
respects
,
the
incongruity
of
his
Principles
,
as
in
his
18th
Particulars
,
he
confesses
,
The
Materials
,
by
which
he
moulds
the
Frame
of
the
Earth's
Composure
,
and
first
Existence
,
to
be
confusedly
operative
;
by
granting
,
that
the
liquid
Parts
,
which
he
Attributes
to
the
prime
Formation
of
the
Earth
,
were
disorderly
complicated
with
his
Celestial
Globuli
.
Yet
might
by
their
Operations
,
in
his
judgment
,
upwards
,
downwards
,
or
transversly
,
be
separately
distinguish'd
by
the
Similitude
he
Porduces
of
a
Glass
of
Wine
in
the
Must
,
having
Dregs
not
only
on
the
top
,
and
bottom
,
correspondent
to
Gravity
and
Levity
,
but
also
on
the
sides
of
the
Glass
:
When
afterwards
the
Wine
being
clear
,
notwithstanding
that
it
before
consisted
of
various
Particulars
,
it
becomes
pellucidous
,
or
shining
:
and
not
more
gross
or
thicker
in
any
one
Part
than
in
another
.
Here
he
presents
his
Reader
with
a
Philosophical
Weather
Glass
;
by
which
he
would
determine
the
temper
of
the
Season
,
when
the
Earth
was
forming
by
his
diversified
Globuli
,
and
whirling
assistance
of
his
Vortices
:
Which
petty
Operators
,
as
he
states
the
Metaphor
of
their
Condition
and
Conduct
,
might
be
as
drunk
(
as
Flies
may
be
suppos'd
)
when
some
of
them
are
,
as
it
were
,
giddy
on
the
top
of
a
Glass
of
strong
Liquor
,
or
lean
to
its
Sides
,
for
supportance
,
whilst
others
more
ebrietously
replenish'd
,
heavily
sink
to
the
bottom
:
All
which
may
be
assimulated
,
without
any
wrong
to
the
Brain
of
this
Author
,
unto
the
giddiness
of
his
Phaenomena's
:
It
being
impossible
to
conceive
,
from
what
rational
Course
of
Nature
he
could
produce
the
Substances
,
together
with
the
Movements
of
his
debauch'd
Globuli
,
by
which
he
constitutes
the
Being
of
the
Earth
:
Considering
,
that
he
deduces
their
original
Descent
from
what
he
Terms
his
first
pure
Element
.
In
his
19th
Head
,
he
positively
assures
us
,
That
the
Third
,
and
main
effect
of
his
Celestial
Globuli
are
so
perfectly
operative
,
that
they
convert
liquorous
Drops
residing
in
Air
into
rotund
Figures
,
the
reason
as
he
States
it
is
,
because
those
Celestial
Globuli
find
more
Passages
into
a
watry
Drop
than
into
the
Circumjacent
Air
:
And
by
that
means
,
as
near
as
may
be
,
Move
in
right
Lines
,
or
in
such
as
most
approximate
unto
direct
lineaments
;
whence
it
is
manifest
,
in
his
Opinion
,
That
such
Globuli
,
that
are
in
the
Air
,
are
less
motionally
hinder'd
,
as
they
meet
with
a
watry
Drop
,
according
to
the
continuance
of
their
Motions
in
a
streight
Line
,
or
nearest
unto
it
,
if
that
Drop
of
Liquor
be
exactly
spherical
,
than
if
it
had
taken
any
other
Figure
.
But
if
any
Part
of
the
Superficies
of
that
Drop
,
be
extended
beyond
a
spherical
Figure
,
the
Celestial
Globuli
by
their
more
forcible
discursions
,
made
in
the
Air
,
more
strenuously
assault
the
watry
Drop
,
than
were
it
other
Substance
,
and
immediately
thrust
it
downwards
towards
the
Center
.
The
Reader
,
I
presume
,
will
excuse
me
,
if
in
this
Place
,
and
some
others
of
his
Writings
,
I
deliver
the
Notions
,
of
this
Author
,
in
more
uncouth
Accents
than
I
would
willingly
commit
to
his
Perusal
:
It
having
been
my
care
,
no
less
than
necessary
Diligence
,
to
render
as
genuinely
,
as
might
be
,
his
Latin
Expressions
into
English
.
If
my
Remarks
on
his
precedent
Praticular
had
any
sharp
Allusion
,
dress'd
in
a
plain
and
familiar
Application
;
I
cannot
rebate
,
on
this
occasion
,
the
point
of
their
tendencies
:
Wherefore
,
if
prov'd
by
me
,
in
the
foregoing
Head
,
tho'
,
by
a
comical
Similitude
,
that
his
Hypothesis
had
inebriated
his
Globuli
:
I
may
as
judiciously
Assert
,
That
his
Sense
,
in
the
Particular
,
I
now
Treat
of
,
may
be
,
by
no
extravagant
Similitude
,
term'd
unnatural
,
or
Philosophically
,
and
Mathematically
Intoxicated
;
unless
I
could
Affirm
,
in
his
behalf
,
that
his
Globuli
,
which
,
as
he
supposes
,
might
by
the
force
of
their
whirling
Vortices
,
so
dispose
their
Materials
to
the
Constituting
of
the
Earth
,
that
the
very
Grapes
that
caus'd
drunkenness
in
the
Head
of
the
Patriarch
Noah
,
were
engender'd
by
some
of
their
giddy
Compositions
.
And
as
sure
,
as
the
Earth
is
now
in
Being
,
Nature
might
be
deem'd
out
of
her
Wits
,
if
according
to
his
disorderly
Process
,
she
could
be
thought
to
Design
the
Production
of
the
earthly
World
.
Or
what
can
be
more
improbable
,
than
the
Tale
he
tells
,
of
his
Celestial
Globuli
converting
of
liquorous
Drops
,
hanging
in
the
Air
,
into
round
Figures
?
And
what
Reason
does
he
give
;
why
,
no
better
than
as
he
supposes
,
That
his
Globuli
may
find
more
passage
in
watery
Drops
than
in
the
circumjacent
Air
?
But
does
not
common
Experience
confute
this
Imagination
?
Let
a
strenuous
Hand
fling
a
smooth
Peeble-Stone
into
the
Air
,
and
afterwards
into
Water
,
will
it
as
soon
pass
any
Part
of
the
Superficies
of
Water
as
of
the
Air
?
Or
will
it
not
,
the
Water
being
of
a
more
condense
Substance
than
Air
,
have
,
proportionably
,
a
longer
Motion
and
Passage
,
by
the
ressistance
of
its
thicker
Body
,
than
might
be
given
by
the
Tenuity
of
the
Air
?
A
Truth
so
practically
evident
,
that
it
could
not
be
unknown
to
many
of
the
young
Contemporaries
at
School
with
Des-Cartes
;
wherefore
I
wonder
to
find
him
of
a
contrary
Opinion
here
.
As
little
concentring
,
in
any
kind
,
with
sound
Principles
,
are
the
Proprieties
that
he
annexes
to
his
Globuli
;
which
,
if
,
in
their
Motion
,
engaging
with
any
Part
of
a
watry
Drop
that
is
extended
beyond
a
spherical
Figure
,
they
immediately
,
with
greater
force
,
assail
it
,
and
by
compulsion
enforce
it
towards
its
Center
.
But
if
any
Part
of
it
be
nearer
its
Center
than
another
,
his
Celestial
Globuli
,
contain'd
in
that
watry
Drop
,
forthwith
imploy
their
utmost
Force
to
expell
it
from
its
Center
;
and
next
altogether
concur
to
make
one
spherical
Drop
.
Here
by
a
perverse
Contradiction
he
notoriously
thwarts
the
surest
Maxims
of
Philosophy
,
as
they
pertinently
Relate
to
the
Nature
and
Motion
of
Corporeal
Beings
.
Nor
is
there
any
Thing
more
irrational
,
if
not
Philosophically
absurd
,
than
to
define
,
as
he
does
,
globulous
Materials
,
and
debar
them
of
Motion
natural
to
their
Figures
:
It
being
not
possible
to
imagine
,
that
whatsoever
is
rotund
should
be
more
propense
to
Move
in
a
streight
Line
,
or
the
nearest
unto
it
,
than
in
a
circular
Revolution
.
If
a
Ball
be
let
fall
from
the
Hand
,
will
it
it
not
rotundly
Move
suitable
to
its
Figure
?
And
could
this
Author
imagine
,
That
a
Demonstration
so
experimentally
obvious
would
be
wav'd
by
any
Principle
of
his
Geometrically
Inconsistent
;
or
that
the
exactness
of
Things
circularly
Mov'd
,
of
all
others
most
perfect
,
should
incline
to
deviate
from
their
Centers
?
Or
if
that
were
granted
,
is
it
at
all
probable
,
that
they
could
have
freer
migrations
,
according
to
this
Author
,
through
any
one
of
his
suppos'd
watry
Drops
,
than
in
the
tenuous
Substance
of
the
Ambient
Air
?
Which
being
done
,
they
are
,
in
his
Sense
,
sometimes
compulsively
enforc'd
towards
their
Centers
,
if
their
Figures
be
not
absolutely
spherical
;
but
if
exactly
round
,
as
forcibly
remov'd
from
their
Centers
.
And
thus
he
Implicates
,
if
not
so
,
crosly
Involves
Contradictions
,
that
he
determines
the
operations
of
Nature
,
more
consonant
to
the
exerting
of
a
Step-dame's
Arbitrary
Conduct
,
than
suitable
to
the
comely
Effects
,
by
which
she
regularly
produces
the
Motion
and
Being
of
Things
.
All
which
must
be
conceded
as
Principles
of
Nature
,
incident
to
her
Rule
and
regular
Intention
;
as
surely
as
some
of
her
Materials
are
more
substantially
heavy
,
or
lighter
than
others
;
and
will
therefore
have
a
natural
Recourse
,
upwards
or
downwards
,
to
their
Centers
accordingly
.
Wherefore
it
may
be
admir'd
in
what
Fit
,
or
Heat
of
Fancy
,
the
Brain
of
this
Monsieur
was
Inveigled
when
by
so
many
perplex'd
Words
,
as
also
opposite
Terms
and
Methods
,
he
did
,
in
a
manner
,
angrily
Impose
the
Limitations
of
his
Measures
,
on
the
stupendious
Productions
of
the
Works
of
Nature
:
Insomuch
,
that
his
Maxims
,
if
soberly
consider'd
,
signifie
,
little
other
,
than
a
design'd
Rape
committed
on
the
Grandeur
of
her
Figure
and
Beauty
,
together
with
the
providential
Facility
,
by
which
she
compleats
and
preserves
her
Legitimate
Conduct
and
Operations
.
So
that
his
Invented
Elements
,
with
all
his
Diagrams
of
Vortices
and
Globuli
,
seem
fictitiously
devis'd
,
or
appertaining
to
the
Imaginary
System
of
some
other
World
;
since
not
at
all
probable
,
that
they
could
belong
to
the
Composure
of
this
.
But
enough
has
been
in
this
Place
,
and
occasionally
before
,
I
believe
,
satisfactorily
Inserted
,
on
this
Subject
,
that
it
were
impertinently
tedious
if
more
be
added
.
There
remains
one
Particular
,
that
ere
I
conclude
on
this
Head
,
requisitely
deserves
a
considerable
Remark
;
because
it
Includes
a
very
curious
and
subtil
Mathematical
Problem
:
Which
he
thus
expresses
;
the
Angle
of
Contact
by
which
the
Tangent
Line
touches
a
Circle
,
and
by
which
only
it
is
distant
from
a
right
Line
,
is
less
than
any
Rectilineal
Angle
whatsoever
,
and
in
no
Curve
Line
,
besides
the
Circle
,
is
every
where
equal
:
Wherefore
he
Affirms
,
That
a
streight
Line
cannot
more
equally
,
and
less
every
where
inflect
,
or
bend
,
from
its
Points
,
than
when
it
degenerates
into
a
Circular
.
I
have
read
in
the
History
of
Algebra
,
written
by
Dr.
Wallis
,
who
mentions
the
controverted
Question
,
concerning
the
Angle
of
Contact
made
by
a
streight
Line
where
it
touches
the
Circle
;
but
in
his
Opinion
,
thinks
it
nothing
,
if
not
a
right
Angle
,
in
being
perpendicular
to
the
peripherial
Point
of
the
Circle
;
because
not
otherwise
,
numerically
Computable
:
He
also
Inserts
his
Disceptation
,
as
I
remember
,
by
Letters
that
pass'd
betwixt
him
and
a
certain
Learned
Person
,
who
undertook
to
defend
,
against
him
,
the
Determination
of
the
famous
Mathematician
Clavius
,
in
whose
Judgment
,
the
Angle
of
Contact
was
properly
something
,
tho'
not
Commensurable
;
and
therefore
not
otherwise
definable
,
than
as
being
less
than
any
acute
Angle
whatsoever
;
which
I
take
to
be
the
more
probable
Opinion
:
By
reason
that
it
could
not
be
denominated
Angular
without
it
appertain'd
to
something
,
tho'
but
of
general
or
tacit
Application
.
And
thus
,
in
the
Judgment
of
Euclid
,
the
Angle
of
Contact
has
a
singular
Attribute
,
where
it
touches
the
periphery
of
the
Circle
,
but
not
otherwise
accountable
or
to
be
summ'd
by
Number
:
The
Reason
is
,
that
in
every
Circle
,
whether
equal
,
or
unequal
,
the
Point
in
the
Circumference
touch'd
by
a
right
Line
will
be
the
same
in
all
of
them
;
because
no
other
Line
can
fall
between
the
Point
of
Contact
,
in
any
of
their
Peripheries
:
And
could
it
be
Commensurable
,
it
would
be
of
one
Equality
:
Whereas
,
contrarily
,
in
every
direct
Figure
,
or
where
two
right
Lines
touch
one
another
,
the
Angle
they
make
may
be
Geometrically
lessen'd
by
any
intervening
Line
,
or
Lines
,
that
meet
in
the
Angular
Point
:
But
not
so
to
be
understood
of
the
Angle
of
Contact
,
which
has
no
proportion
in
its
self
,
if
compar'd
with
any
other
figurative
Angle
.
To
which
purpose
,
the
Learned
Proclus
signally
Determines
,
That
the
Point
in
the
Circle
,
where
the
Angle
of
Contact
meets
with
a
streight
Line
,
is
mixtly
Compos'd
of
a
direct
Line
,
and
the
Curviture
of
the
Circle
;
and
therefore
not
Commensurable
by
any
distinct
Line
,
that
can
be
numerically
computed
.
So
that
the
Angle
of
Contact
may
be
well
Term'd
singular
,
by
reason
it
has
no
proportional
Similitude
,
or
Quantitative
Propriety
,
correspondent
to
any
other
Angular
Delincament
.
And
the
more
Admirable
,
because
the
wonderful
Extent
,
and
Power
of
Geometry
,
computatively
Explains
by
the
vastness
of
its
Science
,
all
other
Angles
,
Mathematically
qualified
,
except
that
which
is
lineally
annex'd
to
the
touch
of
the
Circle
.
And
what
is
yet
more
wonderful
,
the
tangent
Line
that
Includes
,
and
makes
the
Angle
of
Contact
,
is
perfectly
Commensurable
,
tho'
not
the
Angle
where
it
touches
the
Circle
;
a
Geomemetrical
Secret
that
has
not
a
little
perplex'd
,
if
not
pos'd
the
Pens
of
famous
Mathematicians
.
Or
this
Proposition
may
be
thus
demonstrated
;
the
Angle
at
D
,
made
by
the
prickt
Line
D
C
,
in
the
Triangle
A
,
D
,
C
,
is
a
right
Angle
,
as
is
always
the
Angle
in
the
Semicircle
;
therefore
the
Angle
;
A
,
C
,
D
,
is
less
than
a
right
Angle
,
tho'
it
may
be
allow'd
greater
than
any
acute
Angle
,
and
the
Angle
at
C
made
by
the
tangent
Line
,
less
than
any
acute
Angle
that
can
be
given
:
Otherwise
,
the
Point
where
the
tangent
Line
touches
the
Circle
,
could
not
be
,
in
that
Point
,
singular
;
as
before
demonstrated
.
So
that
in
the
Triangle
A
,
C
,
D
,
if
D
be
a
right
Angle
,
the
Angle
at
C
must
be
less
than
a
right
Angle
;
because
in
every
plain
Triangle
,
the
three
Angles
are
but
equal
unto
two
Right
▪
Which
confirms
the
former
Demonstration
.
And
from
which
may
be
concluded
,
that
of
what
demonstrative
Quantity
,
the
Angle
of
Contact
does
actually
consist
,
is
,
as
yet
conceal'd
from
Geometrical
Inquisition
:
Or
not
to
be
discover'd
,
untill
a
certain
Proportion
can
be
found
betwixt
a
streight
and
a
curve
Line
;
which
perhaps
may
never
be
Demonstrated
:
If
not
as
impossible
,
as
to
prove
,
a
Curve
commensurately
distinguish'd
from
a
Curve
.
I
confess
,
I
am
not
a
little
beholding
to
this
Learned
Monsieur
,
for
the
occasion
he
has
given
me
to
discuss
,
I
conceive
not
unsatisfactorily
to
the
Judicious
,
the
Question
concerning
the
Angle
of
Contact
so
much
controverted
by
Celebrated
Geometricians
:
And
which
,
by
a
certain
fineness
in
Science
,
is
more
pertinently
apply'd
to
the
purpose
,
he
would
intend
it
,
than
any
Mathematical
Proposition
,
Theorem
,
or
Diagram
of
his
that
I
have
met
with
.
But
I
cannot
thank
him
for
the
Conclusion
he
deduces
from
thence
;
or
because
he
takes
it
for
granted
,
That
a
streight
Line
by
reason
of
the
near
approximation
that
it
has
to
the
Circle
,
in
the
Point
of
Contact
,
never
less
inflects
from
every
of
its
Points
,
than
when
it
degenerates
into
a
circular
Figure
.
By
which
Inference
he
does
highly
disparage
the
Contexture
and
Theory
which
he
devises
for
the
Motions
of
his
Vortices
and
Globuli
,
in
order
to
their
material
compleating
of
the
Universal
World
:
If
their
Motions
,
in
any
kind
,
tending
to
a
direct
Line
,
be
allow'd
to
degenerate
;
when
from
that
manner
of
Movement
they
convert
to
circular
Revolution
.
Which
were
all
one
as
to
charge
the
motional
Exactness
and
Conduct
of
Nature
,
providentially
dispos'd
,
with
Mistake
,
or
Imperfection
,
relating
to
her
Operation
and
Works
:
Because
no
figurative
Motion
can
be
imagin'd
so
absolutely
compleat
,
excellent
,
and
of
certain
continuance
,
as
is
circular
Movement
:
By
reason
that
no
Part
of
a
Circle
can
be
Term'd
its
Beginning
or
End
.
Whereas
contrarily
,
no
Motion
can
be
made
in
a
streight
Line
,
but
must
have
separate
,
intervall'd
and
terminated
Parts
:
Which
enough
disproves
the
Allegation
of
this
Author
;
as
sure
as
that
by
Geometrical
Dignity
and
Proof
,
the
Circle
has
a
superlative
perfection
above
all
other
Figures
.
And
were
it
not
to
be
so
acknowledg'd
,
there
is
little
reason
,
why
the
Wisdom
of
Providence
should
annex
the
admirable
Computation
of
Days
and
Years
to
circular
Revolution
.
But
so
much
has
been
said
,
by
way
of
Confutation
,
in
my
former
Remarks
,
on
this
Subject
,
that
I
need
not
renew
them
here
.
Nor
is
it
requisite
,
that
I
should
farther
reflect
on
his
elaborate
Expressions
,
Draughts
,
Schemes
and
Delineations
,
by
which
he
undertakes
to
confirm
the
Motion
of
Things
,
in
order
to
the
Constructure
of
the
Universe
,
together
with
the
Being
of
the
Earth
;
since
,
I
doubt
not
,
I
have
refell'd
his
total
Hypothesis
on
which
his
Principles
are
grounded
.
Wherefore
I
shall
pass
from
all
of
them
,
to
the
Entertaining
of
my
Reader
with
some
especial
Thoughts
,
relating
to
the
Original
of
the
World
,
and
Earth
,
we
inhabit
,
as
are
Ancient
or
Modern
,
of
most
erudite
Reputation
.
I.
Concerning
the
Magnitude
of
the
Universal
World
,
the
Questions
are
;
Whether
it
be
Infinite
,
or
Finite
,
materially
replenish'd
or
not
?
II.
As
to
its
Duration
,
or
Continuance
;
Whether
it
had
any
temporary
Beginning
,
or
eternally
Constituted
?
III.
As
to
Number
;
Whether
it
be
one
,
or
numerously
Existing
?
Tho'
as
to
Number
,
there
can
be
no
Controversie
,
if
the
World
be
granted
Infinite
;
because
there
can
be
but
one
Infinite
.
IV.
Another
grand
Querie
is
,
From
what
Cause
,
or
Matter
,
was
the
World
Originally
Compos'd
?
V.
And
next
,
From
whence
,
or
in
what
manner
that
Cause
and
Matter
did
proceed
?
Of
these
,
Disputes
have
been
rais'd
,
till
ceas'd
by
Conceding
of
One
,
or
more
Eternity
of
Causes
.
All
which
Particulars
have
been
exquisitely
Treated
of
,
by
great
Philosophers
;
if
the
labour
of
their
Search
,
could
have
been
as
satisfactorily
repaid
,
by
discerning
of
what
they
so
earnestly
sought
:
But
they
soon
found
that
Infinite
Science
is
inconsistent
with
Finite
Understanding
:
It
being
impossible
,
that
in
the
most
exquisite
Imagination
of
Mankind
,
there
should
be
an
Idea
,
or
Phantasm
,
of
any
Thing
of
Infinite
Denomination
,
or
Being
,
either
as
to
Magnitude
or
Time
:
Because
neither
Magnitude
,
or
Time
can
be
Infinitely
Computed
:
Insomuch
,
that
nothing
,
but
what
is
Infinite
,
can
have
an
Infinite
Conception
.
So
that
should
a
Man
,
of
the
most
subtil
and
refin'd
Reason
,
undertake
to
argue
from
one
Effect
of
an
immediate
Cause
,
and
next
to
a
Remoter
;
and
by
that
manner
of
Reasoning
continually
Ascend
;
he
would
find
,
That
his
Imagination
could
have
no
eternal
Progression
,
but
would
fail
,
as
if
tir'd
,
by
its
stupendious
Journey
;
or
how
to
proceed
farther
,
not
at
all
impower'd
to
direct
it self
.
Nor
is
it
consequently
absurd
,
in
the
Judgment
of
Learned
Philosophers
,
if
the
Structure
of
the
Universe
be
thought
either
Finite
,
or
Infinite
;
by
reason
that
both
,
or
either
of
those
ways
,
of
its
Constituting
,
are
alike
possible
to
the
Conduct
and
Operation
of
the
Almighty
;
as
the
World
now
is
,
or
might
so
have
been
,
formerly
beheld
,
with
whatsoever
it
contains
.
If
nothing
can
properly
be
said
to
Move
,
but
as
it
is
Mov'd
by
some
Cause
of
Motion
,
which
must
be
granted
Supreme
and
Eternal
:
A
main
Querie
depends
on
that
Concession
;
which
is
,
Whether
Matter
,
the
subject
of
Motion
,
must
not
be
also
allow'd
Eternal
;
in
which
Sense
,
the
World
might
be
held
perpetually
and
motionally
Existing
:
Contrary
to
the
Opinion
of
Some
;
who
determine
,
That
the
Omnipotent
Cause
,
or
Deity
,
was
eternally
Immoveable
,
or
not
at
all
Operative
,
untill
the
World's
total
Creation
was
miraculously
compleated
:
But
the
Objection
,
against
that
Opinion
,
will
be
more
difficultly
Answer'd
;
if
urg'd
,
That
whatsoever
may
be
thought
eternally
Immoveable
,
cannot
be
probably
conceded
the
primary
Cause
of
Motion
;
which
Imply's
a
temporary
,
or
Finite
Beginning
,
as
applicable
to
any
Date
of
the
World's
Creation
:
A
Consequence
,
in
the
Judgment
of
some
,
that
Confirms
the
perpetuity
of
the
World
's
material
Consistence
;
as
also
,
That
,
by
Omnipotent
Power
it
was
always
in
Motion
till
gradually
perfected
as
it
now
Exists
:
It
being
,
not
at
all
,
Inconsistent
with
Divine
Power
,
if
so
ordain'd
,
That
Matter
should
be
unaccountably
motional
,
in
order
to
the
stated
Disposure
,
and
exact
Consummation
of
whatsoever
has
Being
,
within
the
vast
Circumference
of
Heaven
and
Earth
:
Yet
no
such
Thing
as
Infinite
Matter
,
in
any
consideration
,
rationally
to
be
suppos'd
the
Original
,
out
of
which
proceeded
the
World's
Existence
,
with
all
its
Particulars
:
By
reason
that
it
were
a
Geometrical
Contradiction
,
should
Matter
be
defin'd
Infinitely
subsisting
:
Since
absolutely
certain
,
that
whatsoever
may
be
Term'd
Matter
,
Substance
,
or
Body
,
must
also
be
quantitively
Commensurable
:
Wherefore
,
in
this
Case
,
the
World
might
be
,
before
Time
was
,
materially
Consistent
;
if
duely
distinguish'd
betwixt
Infinite
,
and
eternal
Duration
;
which
by
Omnipotent
Will
and
Power
might
be
effected
,
by
determining
a
perpetual
continuance
of
Matter
,
tho'
not
Infinitely
Existing
.
The
great
Philosopher
Aristotle
not
a
little
concenter'd
with
the
same
Opinion
,
as
he
thought
it
more
probable
to
appropriate
Eternity
to
the
material
Being
of
the
World
;
in
opposition
to
the
Sentiments
of
some
Philosophers
,
who
thought
it
was
generated
,
according
to
the
Opinion
of
Plato
,
by
a
certain
Mutation
from
what
it
had
been
,
to
what
it
afterwards
was
,
or
now
is
.
But
although
,
in
the
Judgment
of
Aristotle
,
the
substantial
Existence
of
the
World
was
deem'd
Everlasting
;
he
could
not
believe
,
that
its
Matter
was
actually
Infinite
;
because
whatsoever
is
material
must
be
quantitive
,
and
therefore
Mathematically
computable
,
as
before
Instanc'd
:
So
that
if
Aristotle
be
reconcil'd
to
Aristotle
,
he
may
be
understood
,
to
deny
the
Being
of
the
World
from
any
precedent
Alteration
,
or
Change
that
could
proceed
from
its
natural
Composure
,
or
any
generative
Faculty
,
that
could
be
suppos'd
in
it
,
at
all
produc'd
:
But
in
this
Belief
▪
he
does
not
absolutely
oppose
its
total
Creation
.
If
he
firmly
conceiv'd
,
That
it
was
never
effected
by
any
generative
Method
;
he
does
not
,
by
that
Tenent
peremptorily
dissent
from
the
possibility
of
its
Existence
,
by
a
miraculous
Creation
:
To
which
purpose
,
in
his
Second
Book
of
the
World
,
he
Affirms
,
That
the
World
,
is
the
Ordainment
of
God
:
And
in
his
Twelfth
Book
of
Metaphysicks
,
he
positively
Asserts
,
That
the
World
,
and
whatsoever
it
contains
▪
depends
on
God
as
its
Original
Cause
.
Which
duely
apprehended
,
is
more
contiguous
to
Divine
Allowance
,
than
the
Universal
Principels
of
Catholick
Des-Cartes
;
who
having
fill'd
the
World
with
one
pure
Element
,
and
by
that
determination
left
no
Space
or
Room
,
whereby
there
may
be
imagin'd
any
natural
Operation
,
by
which
the
different
Qualifications
and
Proprieties
that
he
confers
on
his
Vortices
and
Globuli
,
could
be
possibly
deduc'd
.
Insomuch
,
that
it
may
be
Affirm'd
,
That
his
petty
Phaenomena's
,
together
with
his
Hypothesis
of
the
World's
Production
,
are
more
Irrationally
fabulous
,
than
the
little
imperfect
Notions
of
Atoms
,
expos'd
in
the
Writings
of
Epicurus
;
who
teaches
,
That
the
World
,
before
it
had
Beginning
,
did
consist
of
most
diminutive
Places
,
that
were
not
replenish'd
with
Bodies
;
his
Reason
is
,
That
had
such
Places
been
fill'd
with
any
Corporeal
Beings
,
there
could
not
have
been
Room
for
the
Motion
of
his
Atoms
;
because
one
Body
might
oppose
,
in
the
Space
it
possess'd
,
the
Movement
of
another
;
and
so
frustrate
in
every
kind
,
the
progression
of
his
Atoms
,
in
order
to
the
Constituting
of
Heaven
and
Earth
:
The
Modalities
of
which
Particles
of
Nature
,
by
Epicurus
denominated
Atoms
,
together
with
their
motional
Attributes
,
may
methodically
be
read
in
the
Writings
of
the
Philosophical
Poet
Lucretius
,
to
which
I
refer
the
Reader
.
And
next
to
proceed
with
Monsieur
Des-Cartes
,
I
find
that
he
has
not
only
elaborately
Intrigu'd
,
if
not
unsuccessfully
perplex'd
his
Brain
,
as
I
have
precedently
prov'd
,
by
forming
of
such
Materialities
,
and
their
Movements
,
whereby
he
would
Embody
the
Fond
,
Situation
and
Existence
of
the
Terrene
World
;
but
also
,
as
he
Imploys
his
farther
Speculations
on
the
Elements
of
Air
and
Water
,
as
being
of
nearest
vicinity
to
the
Earth
we
Inhabit
.
The
Air
,
by
his
Definition
,
is
of
a
tenuous
and
fluid
Substance
,
congeriously
compos'd
of
his
Third
Element
,
already
mention'd
;
and
therefore
declares
it
thin
,
and
pellucidous
.
That
the
Air
consists
of
a
Fluid
tenuity
is
undeniable
;
but
not
to
be
allow'd
glist'ring
or
shining
of
it self
;
which
is
very
evident
,
as
we
ocularly
discern
the
capacious
Complex
of
the
ambient
Air
,
more
,
or
less
,
Enlightned
;
and
consequently
Warmer
,
or
Colder
its
Temperature
and
Effects
as
it
proportionably
receives
,
and
is
qualified
,
by
Illuminations
from
Above
.
And
therefore
not
true
,
as
inferr'd
by
this
Author
,
that
because
the
Air
is
of
a
liquid
and
tenuous
Consistence
,
that
it
is
therefore
naturally
,
and
not
accidentally
Lucid
:
If
otherwise
,
why
might
not
this
opiniative
Monsieur
as
well
Attribute
Inherent
transparency
,
or
shining
,
unto
Water
;
that
is
so
nearly
ally'd
to
Air
,
in
being
of
a
fluid
and
thin
Substance
?
But
who
ever
observ'd
any
shining
in
either
of
these
Elements
in
a
cloudy
Day
,
or
Night
?
So
that
Experience
assures
,
That
neither
Air
,
or
Water
have
,
in
themselves
,
any
Illuminating
Propriety
;
unless
he
could
convincs
us
,
That
a
congeries
of
his
Globuli
,
of
which
he
Asserts
the
vast
quantity
of
Air
and
Water
is
Compos'd
,
were
glisteringly
parcell'd
,
like
studded
Diamonds
:
But
allowing
,
neither
them
,
nor
their
Vortices
,
and
Elements
from
whence
he
derives
them
,
any
such
Capacity
,
or
so
much
as
a
Being
,
in
rerum
natura
,
I
cannot
but
totally
reject
them
,
wheresoever
I
find
them
,
as
formerly
I
have
done
.
My
next
remarkable
Consideration
shall
refer
to
his
48th
Particular
,
where
he
delivers
the
two
main
specifical
Qualities
that
he
annexes
to
the
Nature
of
Water
;
some
of
which
he
determines
flexible
,
others
inflexible
;
and
if
separated
one
from
another
,
some
of
them
compose
,
or
produce
Salt
Water
,
whilst
others
sweet
,
or
fresh
.
This
Principle
of
his
can
never
be
so
perfectly
Season'd
,
as
that
it
shall
not
taste
of
a
Paradox
,
in
the
very
Sense
of
the
Word
;
as
it
is
apply'd
by
common
Understanding
:
For
what
is
more
distastful
to
obvious
Intelligence
,
than
to
Attribute
to
the
Fluidity
of
Water
,
a
flexible
,
or
inflexible
Qualification
?
Whereas
Water
,
by
its
appropriated
Inclination
may
be
properly
said
to
flow
,
but
not
to
bend
,
or
consider'd
as
absolutely
Inflexible
:
A
Stick
,
or
Cane
may
be
bow'd
by
the
Hand
;
but
can
a
Man
so
grasp
a
quantity
of
Water
,
as
he
may
be
thought
to
Inflect
,
or
bend
the
liquid
Material
;
or
feel
,
in
any
of
its
fluid
Substance
,
such
an
Inflexible
Part
;
that
he
could
not
squeez
,
or
if
he
did
,
immediately
observe
it
stiffen'd
into
a
Salt
Composition
?
Could
this
be
readily
perform'd
by
Manual
Operation
,
it
would
doubtless
advantageously
facilitate
the
Salt-Manufacture
,
and
gratifie
the
Inventer
with
a
Pension
and
thanks
from
the
Publick
,
for
his
beneficial
Project
.
But
I
cannot
perceive
any
such
assurance
in
the
Writings
of
this
French
Gentleman
;
if
not
rather
,
an
Imaginary
Perfection
conferr'd
by
him
on
the
Actings
of
his
Globuli
;
as
he
supposes
them
sometimes
to
thin
Water
into
Air
,
or
thicken
Air
into
Water
:
Much
like
the
pretended
Experiments
of
Empiricks
,
who
boastingly
teach
,
That
their
Operations
consist
of
such
a
quintessence
of
Things
,
as
were
never
understood
before
:
Whereas
indeed
,
't
is
a
devis'd
Tale
of
so
many
Non-Entities
,
as
to
any
Use
,
or
Effect
,
that
could
be
actually
perform'd
by
any
real
process
of
such
Authors
.
The
next
Exterior
and
Contiguous
Element
to
Air
is
Water
,
as
it
is
,
by
Philosophers
,
Elementarily
understood
;
of
which
,
In
his
49th
Particular
he
offers
a
very
confiderable
Account
,
as
he
applys
it
to
the
Ebbing
and
Flowing
of
the
Sea
:
The
external
Superficies
of
the
Earth
being
,
in
some
sort
,
surrounded
by
the
Ocean
,
whereby
the
Globulous
Form
of
the
Earth
is
more
exactly
compleated
.
There
is
no
Speculation
,
within
the
Precincts
of
Nature
,
that
has
more
perplex'd
Learned
Authors
,
than
the
Discovery
they
would
attain
,
of
the
Causes
that
effect
the
Flux
and
Reflux
of
the
Sea
,
every
six
Hours
of
Day
and
Night
;
as
it
is
variously
observ'd
in
different
Climes
,
and
Situations
of
the
Earth
.
But
as
to
the
Ocean
in
general
,
the
same
Compass
of
Time
,
relating
to
its
Floating
and
Refloating
is
usually
expended
:
Whereas
in
the
Baltick
,
as
also
,
in
some
other
Seas
,
there
are
no
such
Egressions
and
Regressions
of
the
Waves
of
the
Sea
;
which
failure
is
by
some
thought
to
proceed
from
the
narrowness
or
streightness
of
the
Shores
,
and
the
adjoyning
Caverns
of
the
Earth
,
not
large
enough
to
receive
,
or
be
fill'd
with
the
huge
Billows
of
the
rolling
Water
:
Or
because
the
coldness
of
those
Parts
of
the
World
,
obstruct
the
Rarifying
of
Exhalations
requisitely
conducing
to
the
sufficient
Tumefying
,
or
Swelling
of
the
Waves
that
flow
to
their
Shores
.
Whether
these
Reasons
,
or
more
that
might
be
added
,
have
an
effectual
tendency
in
order
to
the
various
Fluxions
,
and
Refluxions
of
the
Ocean
,
observable
in
many
Places
of
the
Earth
,
I
will
not
dispute
;
being
more
inclinable
to
believe
,
that
it
is
a
Secret
more
deeply
absconded
by
Nature
,
than
can
be
penetrated
by
the
most
accurate
Inquisition
of
Humane
Science
.
Notwithstanding
it
may
be
Affirm'd
,
That
the
remote
Cause
may
probably
be
deriv'd
from
the
Etherial
vigour
of
divers
Stars
;
but
most
especially
from
the
Moon
,
when
gradually
arising
above
the
Horizon
she
disperses
her
Beams
obliquely
on
the
Ocean
,
and
by
that
means
warmes
,
as
also
exhales
from
the
bottom
of
the
Sea
,
such
Exhalations
,
that
being
Dilated
,
Tumefy'd
,
and
consequently
so
weightily
Increas'd
,
as
,
in
a
manner
,
they
Revolve
to
Shores
.
The
next
Diversity
may
be
apprehended
from
the
Degrees
of
Motion
made
by
the
Moon
,
as
she
departs
from
the
Meridian
,
towards
the
West
Part
of
the
Horizon
;
by
which
Movement
,
she
disperses
her
Raies
and
Light
,
less
obliquely
,
and
therefore
not
so
efficaciously
transmitted
to
the
Sea
,
or
generative
of
Vapors
;
whence
follows
such
a
remission
of
the
Tumidity
of
the
Ocean
,
that
it
seems
to
Reside
,
and
by
so
doing
causes
an
Ebb
or
with-drawing
from
the
Land
.
Other
Varieties
of
the
Flowing
and
Ebbing
of
the
Ocean
,
as
they
depend
on
the
Motion
of
the
Moon
by
Day
,
or
Night
,
might
be
mention'd
here
:
But
I
conceive
the
Instances
I
have
given
are
enough
,
and
which
I
thought
conveniently
interpos'd
;
because
the
most
Remarkable
Opinion
amongst
Philosophers
,
before
I
came
to
the
Judgment
of
Des-Cartes
,
on
this
profound
Subject
.
To
which
purpose
,
he
rely's
on
the
Phaenomena
of
his
Vortices
and
Globuli
,
together
with
the
Motion
of
the
Earth
and
Sea
,
contiguous
unto
it
,
and
a
Scheme
delineated
to
that
end
.
On
all
which
,
I
am
oblig'd
to
Insert
no
other
Remark
;
than
by
insisting
on
my
absolute
denial
of
the
total
Hypothesis
of
his
Vortices
and
Globuli
,
as
also
of
the
Earth's
Motion
,
either
Diurnal
,
or
Annual
;
which
by
the
Diagram
that
I
have
given
,
in
the
Third
Part
,
I
doubt
not
,
is
Geometrically
demonstrated
:
So
that
it
were
a
needless
Repetition
should
I
reiterate
the
same
Confutation
.
In
his
51st
Particular
,
I
confess
,
he
has
a
Conceit
,
which
,
as
to
the
Flux
and
Reflux
of
the
Ocean
,
could
I
Correspond
with
the
dependence
it
has
on
his
other
Systems
,
appears
to
be
Mathematically
acceptable
;
by
the
Instance
he
gives
,
and
seeming
probation
,
why
in
Equinoctial
Times
,
or
when
the
Moon
is
either
at
Full
,
or
at
New
;
the
Flowing
of
the
Sea
is
greater
than
at
other
Seasons
:
Which
he
thinks
he
Confirms
,
by
alledging
,
That
the
Moon
,
at
such
Times
,
and
condition
of
her
Light
,
has
always
a
Vicinity
to
the
Plane
of
the
Ecliptick
,
and
that
the
Earth
,
which
he
supposes
motional
,
makes
its
Diurnal
Progression
,
according
to
the
Plane
of
the
Equator
:
From
whence
,
saies
he
,
it
comes
to
pass
,
that
those
two
Planes
Intersect
one
another
,
but
in
Solstitial
Times
are
remotely
distant
:
Concluding
from
thence
,
that
the
greatest
Tides
and
Floatings
of
the
Sea
are
in
the
Spring
,
and
Autumn
of
the
Year
.
This
Theorem
,
howsoever
it
may
appear
to
have
some
fineness
,
suitable
to
the
Copernican
Dialect
,
much
endear'd
by
this
Author
,
does
undeniably
Subvert
that
whole
Hypothesis
:
For
were
it
granted
true
,
That
the
Earth
,
by
its
Diurnal
Motion
,
did
vicinely
Revolve
,
(
as
he
Asserts
)
at
the
Time
of
the
Equinoctial
,
to
the
Plane
of
the
Equator
;
the
Point
,
or
Zenith
over
our
Heads
,
must
in
that
Instant
be
remov'd
,
or
under
the
Equinoctial
,
and
consequently
some
other
Point
,
in
that
great
Circle
of
the
Sphere
,
be
made
our
Zenith
:
The
like
may
be
Affirm'd
,
if
the
Earth
were
Imagin'd
to
be
,
by
her
Annual
and
Diurnal
Motion
in
any
Parallel
to
the
Equator
:
In
all
of
which
diversities
,
both
the
Zenith
,
as
also
the
Elevation
of
the
Pole
,
must
more
,
or
less
,
vary
or
alter
,
in
every
Minute
and
Day
of
the
Year
throughout
the
World
;
contrary
to
Astronomical
Proof
and
Observation
:
By
which
,
it
is
very
manifest
,
that
both
the
Zenith
and
Elevation
of
the
Pole
are
constantly
the
same
,
suitable
to
the
Situation
of
Climes
,
to
which
they
appertain
:
All
which
,
in
the
former
Treatise
,
is
lineally
prov'd
by
me
;
as
certainly
as
that
there
is
such
a
Figure
as
a
spherical
Triangle
.
If
wav'd
the
improbable
conjecture
of
the
Motion
of
the
Earth
,
by
allowing
the
long
receiv'd
Hypothesis
of
the
Sun
's
Diurnal
and
Annual
Revolution
in
the
Ecliptick
:
'T
is
not
to
be
doubted
,
that
when
the
Sun
is
in
either
of
the
Equinoctial
Points
,
that
the
Moon
is
more
approximately
and
directly
impower'd
by
the
vicine
Illuminations
that
she
then
receives
from
the
Sun
;
by
reason
that
the
Ecliptick
,
only
in
those
Seasons
,
meets
the
Equator
in
one
and
the
same
Point
:
And
tho'
when
in
opposition
to
the
Sun
,
that
is
to
say
,
at
her
Full
,
or
greatest
plenitude
of
Light
,
she
has
a
greater
horizantal
Distance
,
visible
to
the
Eye
,
at
that
instant
of
Time
,
than
at
an
other
:
Yet
receiving
,
in
that
remote
Aspect
,
a
more
direct
Illumination
than
she
does
in
other
positions
of
her
Orb
,
she
operates
more
powerfully
on
the
Ocean
;
because
the
Sun
has
,
at
that
time
,
no
declination
from
the
Equator
.
The
like
effect
may
be
attributed
to
the
newness
of
her
Light
,
the
Sun
being
in
the
Equator
,
when
,
in
Conjunction
with
him
there
,
she
is
Illuminated
nearest
to
a
direct
or
perpendicular
Line
,
wherefore
her
Beams
must
necessarily
operate
more
vigourously
on
the
Sea
;
and
thus
,
by
the
observable
,
Propriety
that
she
has
to
dilate
,
and
encrease
Moisture
,
the
Waves
and
Tides
of
the
Ocean
may
well
be
granted
more
Impetuously
high
and
swell'd
,
at
Equinoctial
Times
,
than
at
other
Seasons
:
As
also
,
that
the
Earth
,
allow'd
the
Center
of
the
Equator
,
as
it
is
contiguously
surrounded
by
the
Ocean
,
cannot
but
more
efficaciously
receive
in
that
Estate
and
Position
of
the
Luminaries
,
and
especially
of
the
Moon
,
a
transcendent
flowing
of
the
Waters
of
the
Main
,
that
are
nearest
to
the
Verge
of
the
Earth's
Circumference
.
In
a
word
,
when
all
is
said
that
can
be
thought
,
on
this
Subject
,
there
is
no
such
Cause
,
to
be
prov'd
,
that
in
all
Parts
,
in
every
National
Being
and
Situation
of
the
Earth
,
can
be
certainly
applicable
to
the
Flux
and
Reflux
of
the
Sea
,
which
is
Experimentally
found
so
variously
different
,
both
as
to
Time
and
Continuance
,
in
all
Parts
of
the
Habitable
World
.
Which
cannot
proceed
from
any
uncertain
Operation
descending
from
above
;
but
rather
caus'd
by
intervening
Obstructions
arising
from
the
diversities
of
the
Temper
of
the
Air
,
and
Wind
that
alter
and
compell
,
more
or
less
,
the
Motions
of
the
Watery
Element
.
Other
Reasons
and
Discussions
of
Authors
tending
to
the
Resolution
of
the
fathomless
difficulty
appertaining
to
the
Ebbing
and
Flowing
of
the
Sea
,
might
be
here
added
:
But
finding
them
to
be
rather
disputative
than
clearly
demonstrative
:
I
shall
not
burden
the
Ingenuity
of
a
Reader
,
by
Inscribing
their
perplexities
with
my
Pen
:
Having
,
I
conceive
,
deliver'd
what
is
of
greatest
probability
on
this
wonderful
Subject
.
Of
what
Extent
or
Compass
the
Sea
is
I
find
not
,
in
this
,
or
other
Writers
.
But
that
it
is
larger
than
the
Earth
,
is
evident
;
because
it
surrounds
the
Terrene
World
:
And
't
is
not
to
be
doubted
,
that
whatsoever
contains
is
greater
than
any
Thing
contained
by
it
.
But
as
to
the
Depth
of
the
Ocean
,
't
is
Computed
,
by
some
accurate
Navigators
,
not
to
be
more
than
two
and
a
half
of
English
Miles
:
Which
is
very
strange
,
if
the
Depth
of
the
Sea
be
taken
for
its
Diameter
.
Considering
that
the
Sea
,
for
the
reason
here
mention'd
,
is
bigger
than
the
Earth
;
but
much
less
,
if
by
its
Depth
be
accounted
its
Diameter
:
As
may
be
seen
by
the
Computation
,
of
the
Diameter
of
the
Earth
,
that
I
have
formerly
Inserted
.
Thus
far
of
the
Earth
,
and
its
Exterior
Parts
.
As
to
the
Inferior
,
I
observe
divers
Particulars
mention'd
by
Des-Cartes
;
and
which
he
supposes
might
be
caus'd
and
produc'd
by
Materials
,
according
as
he
imagines
their
Operations
and
Effects
:
But
these
being
Things
of
small
Consideration
,
or
Improvement
to
Knowledge
;
as
also
that
their
Nature
and
Uses
are
,
for
the
most
part
,
as
familiarly
understood
,
as
that
there
are
Plants
and
Minerals
of
several
Tempers
,
and
natural
Proprieties
:
I
shall
therefore
pass
from
them
,
to
Things
of
more
Moment
;
and
next
,
as
very
commodious
Interials
of
the
Earth
,
relating
to
the
necessary
supportance
of
Humane
Life
,
examine
the
Philosophy
of
this
Author
,
where
he
Inserts
his
Reasons
,
why
Fountains
and
Springs
that
Emerge
from
within
the
Earth
,
should
taste
liquidly
fresh
;
notwithstanding
that
in
some
Depths
,
or
Wells
,
the
Water
is
Salt
.
To
be
sure
he
continues
the
Phaenomena's
of
his
imaginary
Elements
,
Vortices
and
Globuli
,
in
order
to
the
producing
of
Things
,
as
well
under
as
above
the
Surface
of
the
Earth
:
And
thus
we
have
,
from
him
,
Fountains
and
Rivers
replenish'd
with
Water
.
To
which
purpose
,
he
has
expos'd
to
the
Eye
,
some
impress'd
Diagrams
,
by
which
he
undertakes
to
explain
such
liquid
Emanations
underground
,
in
the
Cranie's
of
the
Earth
,
in
Similitude
to
the
Circulation
of
Bloud
in
the
Veins
and
Arteries
of
Men
and
Animals
.
But
this
fanciful
Monsieur
,
having
not
been
able
,
as
I
have
frequently
observ'd
,
to
Demonstrate
either
the
necessary
Being
,
Motion
,
or
Capacity
of
such
Materials
,
as
he
very
confidently
Introduces
:
I
am
apt
to
conclude
,
That
if
the
Earth
had
not
been
naturally
Impower'd
by
other
means
,
than
such
as
are
tender'd
by
Des-Cartes
,
whereby
to
sustain
,
and
engender
her
liquid
Existencies
,
in
all
the
necessary
Parts
and
Compositions
of
her
Body
:
She
had
been
endu'd
with
no
more
Moisture
,
than
is
to
be
found
in
the
Sun-burnt
Sands
of
Africa
.
Real
Causes
there
are
,
that
may
be
defin'd
perfectly
Elementary
,
and
therefore
not
ally'd
to
any
Impotent
Existencies
,
or
such
as
may
be
term'd
procreative
Fathers
and
Mothers
,
on
whose
Mixtures
depend
all
Terrestrial
Matter
or
Substances
deliver'd
with
a
simple
Elementary
Name
,
by
this
Author
.
And
thus
,
in
the
Sense
of
approv'd
Philosophy
,
Springs
and
Fountains
,
together
with
the
sweetness
of
their
Waters
,
may
be
deriv'd
from
Exhalations
,
which
being
Condens'd
in
the
hollow
Passages
of
the
Earth
,
are
converted
into
Water
;
as
may
be
observ'd
of
a
kind
of
Breathings
evaporated
from
a
Pot
of
Liquor
,
that
by
the
frigidity
of
its
Cover
are
thicken'd
into
small
Drops
of
a
liquid
Nature
.
From
whence
it
ensues
,
that
great
quantities
of
Sea-Water
flowing
in
many
Caverns
of
the
Earth
,
such
tenuous
Parts
are
exhal'd
from
them
that
being
moistly
Condens'd
are
turn'd
into
Fountains
.
He
bids
us
not
wonder
,
as
indeed
we
need
not
,
if
in
the
bottom
of
some
Wells
,
there
may
be
found
Salt-Water
:
Which
he
thinks
might
there
remain
,
because
the
brinish
liquidity
is
not
strain'd
or
clear'd
from
the
Water
of
the
Seas
as
it
passes
to
such
Profundities
.
That
Water
in
some
Wells
is
Salt
,
notwithstanding
they
are
far
distant
from
the
Sea
,
is
not
to
be
doubted
;
but
the
reason
he
gives
for
their
being
so
,
is
not
certain
:
Because
it
is
very
likely
,
that
the
Sea-Water
might
not
pass
to
any
remote
Parts
within
the
Earth
,
and
not
be
alter'd
or
purified
from
their
saltness
,
by
meeting
,
as
also
mixt
,
with
abundance
of
fresh
Water
that
passes
and
repasses
within
the
Earth
.
Nor
is
it
impossible
,
that
divers
hot
Substances
,
as
Minerals
,
and
the
like
,
contain'd
in
profound
Places
of
the
Earth
;
might
not
so
efficaciously
rarifie
such
quantities
of
Water
,
that
the
residue
would
remain
thicken'd
,
and
therefore
more
aptly
inclin'd
to
saltness
.
But
as
the
Supremer
and
not
less
Important
Cause
of
the
saltness
of
Water
in
Wells
,
especially
of
some
that
are
farthest
distant
from
the
Sea
,
may
be
reasonably
thought
to
proceed
from
the
powerful
Exhalations
effected
by
the
Sun
and
Stars
;
by
whose
Influence
and
Heat
,
the
tenuous
Parts
of
Water
are
Extracted
,
tho'
from
deepest
Wells
,
leaving
such
a
crassitudeness
,
in
the
residue
as
gives
to
it
a
Salt
Qualification
.
Nothing
being
more
certain
,
than
that
whatsoever
is
thicken'd
,
and
thereby
render'd
more
dryly
adust
,
especially
where
Earth
has
any
Commixture
with
it
;
saltness
,
as
its
concomitant
Quality
,
will
be
there
found
.
The
same
Reason
may
be
given
for
Salt
,
discover'd
in
Mountains
,
mention'd
by
this
Author
.
Nor
is
the
Cause
at
all
different
,
if
not
more
obviously
expos'd
,
from
whence
proceeds
the
briny
Relish
of
the
Superficies
of
the
Ocean
:
Which
openly
Revolving
under
the
Celestial
Luminaries
,
has
its
tenuous
Parts
supremely
Exhaled
,
and
consequently
the
Regions
replenish'd
with
Clouds
;
which
being
dissolv'd
into
Drops
of
Rain
,
there
is
no
Salt
Acerbity
to
be
perceiv'd
in
them
;
which
proves
,
That
the
Moisture
exhal'd
from
the
Sea
is
of
a
more
tenuous
Substance
than
that
which
is
left
behind
,
and
therefore
of
a
fresher
Taste
.
To
which
may
be
added
experimental
assurance
,
that
the
Sea
is
less
brackish
at
bottom
than
on
its
superficial
Parts
:
Which
sufficiently
confirms
,
that
the
Saltness
of
Sea-Water
is
produc'd
by
the
Motion
and
Heat
that
is
Influenc'd
by
the
Sun
and
Stars
.
That
the
Waters
of
the
Ocean
are
rather
accidentally
than
naturally
Salt
;
as
also
,
that
they
purge
themselves
in
their
passage
to
Shores
,
may
be
signally
noted
from
the
Experiment
made
by
Julius
Caesar
;
who
when
Besieg'd
in
Alexandria
,
caus'd
Pits
to
be
digg'd
in
the
Shore
of
the
Sea
,
which
reliev'd
his
Army
with
Water
potably
fresh
;
by
reason
that
the
Sea-Water
had
its
Saltness
,
in
a
manner
strain'd
,
as
it
pass'd
thorough
the
Sands
on
the
Shore
.
That
the
Southern
Ocean
is
salter
than
the
Northern
,
can
be
effected
from
no
other
Cause
,
than
that
the
Sea
,
in
that
Part
of
the
World
is
Warmer
than
the
other
;
correspondent
to
the
Air
and
Winds
,
that
coming
from
the
South
are
Hotter
,
to
Sense
,
than
those
which
are
blown
from
the
North.
There
is
no
Question
more
Controverted
by
Philosophers
,
then
the
Causes
that
limit
and
confine
the
Ocean
,
tho'
by
its
Elementary
Propriety
higher
than
the
Superficies
of
the
Earth
,
and
perpetually
supply'd
with
innumerable
Springs
,
Fountains
,
Rivers
and
Flouds
,
that
vastly
Unite
their
Currents
,
as
they
elapse
from
the
inward
and
outward
Parts
of
the
Earth
:
Yet
do
not
so
replenish
the
Sea
,
however
by
Nature
elevated
above
the
Terrene
World
,
that
it
executes
that
Prerogative
by
a
general
Inundation
:
Or
by
particular
Exorbitancy
,
gain
more
on
any
Part
of
the
Earth's
Surface
than
it
loses
in
another
.
The
Reason
of
which
,
as
it
is
render'd
by
some
of
erudite
Proficiency
,
is
,
because
great
quantities
of
the
Water
of
the
Sea
,
are
receiv'd
by
Caverns
within
the
Earth
;
as
likewise
,
that
the
Ocean
is
much
commixt
with
Terrene
Materials
,
which
depress
,
in
divers
Places
of
the
Sea
,
the
outragious
height
and
swelling
of
its
Waves
,
before
they
arrive
to
Shores
:
As
also
,
that
the
hard
Composition
and
Dryness
of
the
Earth
,
contiguously
resist
the
Attacks
made
by
the
Water
.
These
Instances
,
I
doubt
not
,
are
sounder
Probabilities
,
tending
to
the
Decision
of
the
Grand
Question
,
(
before
mention'd
)
than
any
to
be
deduc'd
from
the
Reasons
given
by
Des-Cartes
:
Which
are
so
complicated
,
if
not
intricately
perplex'd
,
that
he
might
have
spar'd
his
endeavour
to
explain
them
by
any
Draughts
,
or
Schemes
;
which
,
if
duely
Inspected
,
would
rather
expose
their
Obscurity
,
than
Intelligibly
clear
them
to
the
Sense
of
the
Peruser
.
And
thus
I
pass
to
what
he
Writes
of
Things
contain'd
in
the
Internal
Parts
of
the
Earth
,
together
with
their
Causes
:
The
most
principal
of
which
relate
to
Earth-quakes
,
the
Eruption
of
Flames
out
of
Mountains
,
such
as
are
observ'd
of
Aetna
in
Sicily
,
and
Vesuvius
,
in
Campania
.
Of
these
,
proceeding
from
subterraneous
Effects
,
Operations
and
Causes
;
I
cannot
find
,
if
granted
his
Principles
,
That
a
more
accurate
Discovery
is
explicated
by
his
Pen
,
than
what
has
been
Written
of
their
wonderful
Productions
and
Consequences
by
others
.
Much
he
Inscribes
of
Stones
,
Minerals
,
and
in
Summ
,
without
enumerating
of
their
several
Denominations
,
of
the
principal
Things
that
are
contain'd
in
the
Bowels
of
the
Earth
.
But
most
especially
,
he
Treats
of
the
Magnet
,
or
Load-stone
,
together
with
its
admired
Proprieties
.
This
precious
Stone
,
above
all
value
for
its
commodious
and
extraordinary
Use
;
whose
transcendent
Excellencies
untill
discover'd
,
in
some
few
Ages
past
,
was
wanted
to
the
Conduct
of
most
Approv'd
Navigators
:
Who
,
before
understood
the
Sympathetick
Virtues
and
wonderful
Attraction
of
the
Magnet
,
as
by
its
affectionate
Touch
,
the
Points
of
a
Needle
are
directive
on
the
Ocean
;
were
too
frequently
,
without
a
Guide
,
benighted
,
and
wanderingly
toss'd
on
the
watery
World
;
or
necessitated
to
Furl
their
Sails
,
and
fix
Anchors
in
the
bottom
of
the
Main
,
untill
discern'd
the
Munificent
appearance
of
some
noted
Star
,
whose
Motion
,
being
Calculated
,
directed
their
Journey
on
the
Waves
of
the
Sea
.
Whereas
now
,
the
Pilot
more
certainly
Sails
by
the
Compass
that
contains
his
Magnetical
Needle
,
than
,
he
could
,
before
its
Invention
,
by
any
other
Computation
.
By
what
means
,
or
happy
Accident
,
this
admirable
Benefit
,
whose
secret
Cause
and
Efficacy
is
so
occultly
reserv'd
by
Nature
,
from
the
eruditest
Search
of
the
Learned
,
was
first
Discover'd
;
seems
rather
the
beneficial
Act
of
Providence
,
than
concentring
with
Humane
Invention
.
Notwithstanding
all
which
,
Des-Cartes
is
so
fondly
confident
of
his
supposs'd
Phaenomena's
,
in
every
consideration
,
that
he
doubts
not
to
promulge
,
as
he
would
be
taken
for
a
paramount
Minister
to
the
Counsels
of
Nature
,
such
Secrets
,
that
being
enclos'd
in
her
Cabinet
,
could
only
be
Reveal'd
by
him
.
To
which
purpose
,
he
presents
his
Reader
with
no
less
than
Thirty
Four
Particulars
,
whereby
he
would
explain
the
mysterious
Sympathy
of
the
Load-stone
and
Iron
.
On
which
I
am
oblig'd
to
bestow
no
other
Remark
,
than
by
taxing
of
their
dependancies
on
the
Construction
and
Management
he
gives
to
his
fabulous
Elements
,
Vortices
and
Globuli
;
by
which
he
attempts
to
Constitute
the
World
,
and
all
its
Individuals
,
together
with
their
occultest
Qualifications
,
and
manner
of
Existence
:
As
surely
as
he
Imagines
,
that
in
this
Place
,
he
has
Decipher'd
every
Syllable
relating
to
the
obscurest
Contexture
,
Being
,
and
Nature
of
the
Magnet
;
the
most
useful
Jewel
of
Stones
,
with
all
its
Excellencies
.
Had
it
not
been
as
easie
for
this
Author
,
having
furnish'd
his
Brain
with
so
many
Notions
,
Theories
and
Systems
,
by
which
he
undertakes
to
penetrate
and
display
the
total
Recesses
of
Nature
,
to
have
given
a
Philosophical
Reason
,
Why
the
Remora
,
tho'
one
of
the
least
of
Fishes
,
adhering
to
the
Stern
or
Rudder
of
a
great
Ship
,
should
stop
her
Course
,
when
under
Sail
,
in
a
Tempestuous
Sea
?
Or
,
Why
the
Eyes
of
a
Crab-Fish
should
burst
the
Stone
engender'd
in
the
Bladder
of
Man
?
Yet
these
Experiments
are
related
by
undoubted
Authors
;
but
so
as
they
are
referr'd
to
ocult
Causes
,
or
such
as
are
impossible
to
be
extricated
by
Humane
Comprehension
:
On
which
account
Pliny
,
the
great
Naturalist
,
acknowledges
,
that
there
are
many
Things
,
wholly
absconded
,
by
the
Majesty
of
Nature
.
From
whence
I
conclude
,
That
had
this
Learned
Monsieur
been
as
modest
,
in
his
Opinion
,
he
had
never
propo'sd
any
Maxims
of
his
,
in
order
to
Frame
the
miraculous
Consistence
of
the
Universal
World
,
by
Materials
and
Operations
of
his
devising
:
For
doing
of
which
,
however
the
labour
of
his
Pen
,
and
pregnancy
of
his
Fancy
,
might
in
those
respects
,
acquire
Applause
:
Yet
,
in
a
Judicious
construction
,
they
cannot
be
allow'd
any
other
Encomium
,
than
may
be
given
to
Ovid
,
for
the
first
Line
,
or
Introduction
,
to
his
fictitious
Poem
;
where
he
tells
his
Reader
,
that
In
nova
fert
animus
mutatas
dicere
formas
Corpora
—
To
be
plain
:
I
would
as
soon
rely
on
the
Metamorphosis
of
that
Poet
,
by
which
he
fabulously
produces
the
Universe
,
with
all
its
Appurtenances
;
as
confide
,
on
that
account
,
on
the
Principles
engender'd
by
the
Brain
of
Des-Cartes
.
Not
but
I
grant
,
that
the
most
accurate
Thinker
,
even
where
Causes
of
Things
are
obscurely
Envelop'd
,
will
signally
attain
the
nearest
room
to
Philosophical
Reputation
.
Notwithstanding
,
the
endeavours
of
Men
are
so
far
unfortunately
obstructed
;
that
where
Knowledge
is
most
desir'd
,
and
would
requisitely
be
embrac'd
,
the
greatest
difficulties
not
seldom
Interpose
:
Insomuch
that
the
Faith
we
assign
to
the
Zenith
of
our
Salvation
above
;
Encounters
,
too
often
,
the
Soul
with
dubious
Sentiments
,
that
in
a
natural
Conception
are
more
remote
from
our
Apprehension
;
than
the
absconded
Cause
that
guides
the
Magnetical
Needle
to
Epitomize
a
Line
that
would
direct
its
Points
towards
the
vastly
distant
Poles
of
the
World
.
The
main
Supposition
of
this
Author
,
and
on
which
chiefly
his
before-mention'd
Thirty
Four
Particulars
,
relating
to
the
especial
Inclination
of
the
Magnet
,
or
the
Needle
touch'd
by
it
,
to
regard
the
Nothern
and
Southern
Points
of
Heaven
;
is
,
That
he
supposes
two
Poles
in
the
Magnet
that
respect
those
Parts
,
or
Poles
on
which
he
imagines
the
Earth
to
Move
.
But
how
the
Load-Stone
should
be
accomplish'd
with
two
such
Poles
,
that
Sympathetically
affect
those
Points
of
the
World
,
he
offers
no
natural
Reason
for
their
Consistence
or
Operation
.
Some
of
the
Learned
have
thought
,
that
by
a
secret
Sympathy
Influenc'd
by
Nothern
and
Southern
Stars
,
the
Magnetical
Needle
points
towards
them
.
Others
have
more
naturally
,
appropriated
the
Cause
to
vast
quantities
of
Iron
situated
,
as
some
think
,
under
the
North
,
or
South
Pole
of
the
World
:
From
which
Opinion
,
perhaps
as
probable
as
any
other
,
may
be
inferr'd
,
That
if
one
end
of
the
Needle
does
steadily
Point
Northward
,
the
other
will
as
certainly
Point
Southward
;
because
the
Needle
will
be
then
demonstratively
in
the
same
Plane
,
with
the
Meridian
Line
,
if
not
accidentally
hinder'd
:
But
notwithstanding
the
strong
Inclination
,
or
sympathetical
Affection
,
that
the
Magnetick
Needle
has
directly
to
represent
the
two
Polar
Points
of
the
World
:
'T
is
frequently
observ'd
,
that
in
some
Places
of
the
Earth
,
'
tho
not
far
distant
from
one
another
,
it
considerably
differ'd
,
if
compar'd
with
what
it
does
in
other
Situations
.
And
what
is
more
admirable
,
if
plac'd
,
as
near
as
could
be
judg'd
,
on
the
same
foot
of
Ground
,
it
has
at
one
time
more
or
less
vary'd
,
than
at
another
:
And
thus
it
is
frequently
observ'd
that
very
near
the
same
Place
,
higher
,
or
lower
,
or
on
the
contrary
Sides
of
a
Wall
or
Window
,
that
the
Magnetical
Needle
hath
pointed
on
contrary
sides
of
the
Meridian
:
Which
might
be
from
different
Azimuths
,
as
the
Compass
was
plac'd
;
much
like
to
the
Substile
of
a
declining
Dyal
on
several
Plaines
.
Whether
caus'd
by
some
Aspects
and
Motions
of
Stars
,
Alterations
of
the
Air
,
Water
,
Earth
,
and
Seasons
of
the
Year
,
or
Metals
conceal'd
within
the
Surface
of
the
Earth
:
If
not
,
as
some
have
Imagin'd
,
diverted
,
or
variously
drawn
aside
by
quantities
of
Iron
that
in
Towns
and
Cities
,
were
more
,
or
less
,
when
Observation
has
been
made
,
near
their
Precincts
:
As
was
the
Opinion
of
Learned
Gilbert
,
who
is
said
to
have
spent
50000
Crowns
on
his
endeavour
to
find
out
the
Secret
.
But
whatever
were
the
Cause
;
I
think
it
not
improper
to
mention
the
signal
Observation
made
by
practical
Mr.
Gunter
,
in
the
279
Page
of
his
Book
,
where
he
Writes
,
that
being
inform'd
in
what
place
Mr.
Bourough
,
in
the
Year
1580
,
had
observ'd
the
Variation
of
the
Compass
at
Limehouse
near
London
,
compar'd
with
the
Azimuth
of
the
Sun
,
to
be
11
dig
.
15
m.
That
he
on
the
13th
of
June
,
1622
,
made
Observations
on
several
Parts
of
the
Ground
in
that
Place
;
and
could
find
the
greatest
Variation
of
the
Needle
to
be
but
6
deg.
10
m.
Which
differs
from
the
Observation
made
by
Mr.
Bourough
5
deg.
5
m.
And
tho'
betwixt
these
Observations
there
was
42
Years
difference
;
it
may
be
demonstratively
concluded
from
them
,
that
if
the
Earth
be
suppos'd
to
Move
,
as
Des-Cartes
Imagines
,
it
could
not
vary
its
Poles
,
nor
the
Magnetical
Needle
,
if
granted
,
with
him
,
to
have
Poles
also
,
by
the
Virtue
it
receives
from
the
Touch
of
the
Magnet
;
because
both
these
Learned
Authors
made
their
Experiment
in
the
same
Place
.
Having
consider'd
these
Observations
,
and
not
knowing
whether
,
or
not
,
the
Variation
of
the
Compass
had
been
observ'd
at
Windsor
,
where
I
now
Reside
,
I
made
,
from
a
high
and
convenient
Place
,
these
following
Observations
,
by
comparing
the
Magnetical
Azimuth
of
a
Needle
six
Inches
long
,
and
I
believe
exactly
touched
,
with
the
Azimuth
of
the
Sun
,
from
the
Meridian
Eastward
;
or
all
one
,
as
to
Calculation
,
if
number'd
from
the
Meridian
Westward
,
and
found
the
several
Variations
of
the
Compass
in
this
present
Year
,
September
the
9th
,
1699
,
betwixt
the
Hours
of
Four
and
Five
in
the
Afternoon
,
according
to
the
several
Altitudes
of
the
Sun
,
as
in
this
Table
Inserted
.
If
the
mean
proportional
Alt.
☉
|
Azm.
|
Azm
|
Variat
.
|
gr.
m.
|
gr.
m.
|
gr.
m
|
gr.
m.
|
19
11
|
57
|
66
32
|
9
32
|
17
1
|
57
|
69
40
|
12
40
|
14
48
|
57
|
72
49
|
15
49
|
12
33
|
57
|
75
54
|
18
54
|
10
17
|
57
|
80
24
|
23
24
|
Number
be
computed
betwixt
the
first
Variation
and
the
last
,
as
they
are
Inscrib'd
in
this
Table
,
it
will
be
found
14
deg.
51
m.
which
differs
but
3
deg.
37
m.
from
Mr.
Bourough's
Observation
:
Which
might
be
his
Method
,
as
he
might
observe
betwixt
Hours
:
Or
else
,
from
a
suitable
Altitude
of
the
Sun
,
made
his
Observation
;
which
is
more
probable
,
the
Needle
standing
at
one
and
the
same
Point
,
as
it
will
do
for
some
time
,
at
least
,
if
it
be
exact
;
than
that
his
Observation
,
at
one
and
the
same
Place
at
Limehouse
,
should
differ
so
many
Degrees
,
as
are
above
noted
,
from
the
Variation
of
the
Compass
found
there
by
Mr.
Gunter
:
In
Summ
,
I
found
that
Mr.
Gunter's
Observation
of
the
Variation
of
the
Compass
,
at
the
first
place
he
observ'd
when
the
Sun
was
at
19
deg.
of
Altitude
,
for
he
mentions
several
;
differ'd
but
3
deg.
20
m.
from
the
first
of
mine
,
as
his
Needle
might
Point
Westward
from
the
Meridian
,
and
mine
Eastward
,
which
was
at
19
deg.
11
m.
of
the
Sun's
Altitude
:
From
whence
I
conclude
,
That
had
he
made
his
Observation
at
the
same
Altitude
and
Declination
of
the
Sun
,
as
was
done
by
me
,
there
had
been
proportionably
the
same
difference
,
if
compar'd
with
my
Table
;
supposing
his
Magnetical
Azimuth
to
have
continu'd
at
82
deg.
2
m.
as
it
was
first
in
his
;
and
his
Observations
,
at
his
first
Station
,
at
Limehouse
,
as
many
as
mine
.
In
a
Word
,
having
duely
ponder'd
the
Calculations
made
by
my self
and
others
,
whereby
to
attain
the
exact
Determination
of
this
Great
,
and
as
yet
unresolv'd
Secret
of
the
Variation
of
the
Compass
:
I
consider'd
,
that
as
the
Magnetical
Needle
did
Point
,
for
the
most
part
certainly
,
at
so
many
Degrees
of
Variation
,
as
it
will
do
for
a
considerable
space
of
Time
,
if
the
Needle
be
as
perfect
as
it
ought
to
be
;
that
there
could
be
no
surer
Method
,
than
to
find
such
a
Theorem
,
as
should
,
as
near
as
possible
,
demonstrate
the
Annual
Variation
of
the
Compass
:
To
which
purpose
,
I
devis'd
this
Process
:
If
betwixt
the
Sun's
Declination
of
30
m.
from
the
Equator
,
as
also
his
Altitude
,
suppose
30
m.
or
less
,
if
thought
necessary
,
be
taken
the
mean
proportional
Sine
,
betwixt
his
Azimuth
at
30
m.
of
Declination
and
Altitude
,
and
the
Complement
in
Degrees
,
of
the
most
constant
standing
of
the
Magnetical
Azimuth
;
and
next
that
the
same
be
done
from
his
greatest
Declination
,
wanting
30
m.
and
30
m.
of
Altitude
,
and
the
difference
taken
betwixt
both
the
Mean
Proportionals
so
found
;
it
is
probably
,
the
most
certain
way
to
find
the
Variation
of
the
Compass
,
in
any
one
Place
,
throughout
the
Year
.
Example
.
By
my
Observation
at
Windsor
,
Sept.
9th
,
1699
:
I
found
the
most
constant
and
fix'd
Point
of
the
Magnetical
Needle
to
be
33
deg.
Eastward
from
the
Meridian
,
or
the
same
if
accounted
Westward
from
the
Miridian
,
whose
Complement
to
90
,
is
57
deg.
The
Mean
proportional
Sine
betwixt
the
Sun's
greatest
Azimuth
at
30
m.
Of
Altitude
and
Declination
and
the
Magnetical
Azimuth
was
66
deg.
19
m.
:
And
the
Mean
proportional
Sine
betwixt
the
Magnetical
Azimuth
,
and
his
Azimuth
of
greatest
Declination
wanting
30
m.
and
Altitude
30
m.
was
51
deg.
21
m.
:
The
difference
betwixt
which
Mean
Proportionals
is
11
deg.
58
m.
:
Which
I
take
to
be
the
most
approximate
Variation
of
the
the
Compass
at
Windsor
,
in
the
Place
where
I
observ'd
,
that
can
be
given
throughout
the
Year
.
After
these
Observations
,
I
continu'd
the
Needle
for
several
Weeks
in
the
same
Place
,
and
found
the
difference
of
its
Pointing
very
inconsiderable
,
or
not
varying
a
Degree
from
whence
it
had
stood
before
;
as
also
,
that
it
sometimes
return'd
to
the
very
Degree
,
to
which
it
had
precedently
pointed
:
Which
as
I
discern'd
was
upon
Change
of
Weather
;
and
inclin'd
me
to
conclude
,
That
as
Clocks
and
Watches
go
truest
in
a
serene
Season
,
and
temperature
of
the
Air
,
that
the
Magnetical
Needle
might
likewise
somewhat
vary
:
It
being
not
less
probable
,
that
it
might
be
so
affected
,
considering
its
Elementary
Temper
,
as
well
as
other
mix'd
Bodies
.
And
I
am
very
apt
to
impute
its
temporary
Variation
,
chiefly
to
that
Cause
,
rather
than
to
any
other
:
Tho'
I
well
know
,
that
not
a
few
pretend
to
other
Reasons
;
or
such
as
I
have
already
Instanc'd
.
As
also
how
they
infer
,
That
in
Places
remote
from
Towns
and
Cities
,
the
Magnetical
Needle
does
more
,
or
less
vary
:
Which
Observations
were
they
Judiciously
made
,
and
Methodically
collected
and
compar'd
,
might
doubtless
be
a
performance
that
would
be
gratefully
receiv'd
;
and
in
some
respects
forward
the
Curiosities
of
Men
to
a
more
requisite
Reasoning
,
or
useful
discovery
of
the
Causes
and
Effects
,
that
are
admirably
Imply'd
in
the
Proprieties
of
the
Load-stone
.
But
if
Des-Cartes
had
been
ask'd
the
Cause
of
these
Diversities
,
or
Variations
in
the
Magnetical
Needle
,
however
impossible
as
he
grounds
his
Opinion
,
by
reason
of
the
Observations
I
have
Inserted
;
he
would
confidently
have
referr'd
them
to
the
Consistence
and
Qualifications
that
the
Magnet
,
in
his
Sense
,
receives
from
some
one
or
more
of
his
Invented
Elements
;
by
which
he
supposes
that
particular
Parts
of
the
Load-stone
are
channell'd
,
or
craggy
,
more
or
less
,
suitable
to
such
striated
,
or
hollow
Particles
of
the
Earth
that
respect
its
two
Poles
North
and
South
.
But
how
comes
the
Earth
to
have
two
such
Poles
,
if
by
Poles
be
understood
,
as
in
an
Astronomical
Sense
they
ought
,
Points
in
the
Axis
of
a
Sphere
,
or
Planetary
Orb
?
I
may
conclude
,
that
if
the
Earth
be
Immovable
,
as
I
presume
has
been
egregiously
prov'd
in
the
Third
Part
of
my
Remarks
,
then
the
Earth
has
no
such
Poles
,
as
he
would
provide
for
her
.
Or
were
I
a
Cartesian
Proselyte
,
and
should
grant
,
according
to
his
Hypothesis
,
That
the
Earth
is
Imbu'd
with
a
Diurnal
and
Annual
Motion
suitable
to
the
Vortex
,
by
which
,
in
the
Opinion
of
this
Author
,
she
does
Revolve
:
Must
I
not
also
Affirm
,
That
if
the
Magnet
has
correspondent
Poles
with
the
Earth
,
that
it
also
Concenters
,
in
all
respects
,
with
the
same
Motion
?
But
where
is
the
Man
that
ever
observ'd
,
or
can
reasonably
Infer
,
That
any
such
Movement
is
Incident
to
the
Load-stone
,
more
than
to
a
Flint
,
or
Peeble
?
The
most
probable
Reason
that
is
given
for
the
diversified
Variation
,
at
several
times
and
places
,
observ'd
,
of
the
Magnetical
Needle
,
as
it
experimentally
relates
,
to
different
Points
of
the
Compass
,
may
,
in
Summ
,
be
referr'd
to
what
this
Author
cites
from
our
Country-man
the
Learned
Gilbert
;
who
chiefly
imputes
the
Cause
of
the
diversities
to
some
Inequalities
or
alterable
Tempers
in
the
Superficies
of
the
Earth
:
Or
because
there
are
more
Load-stones
in
some
Parts
of
the
terrene
World
than
in
other
:
To
which
may
be
added
,
agreeable
to
the
Opinion
of
Des-Cartes
,
that
in
some
Seasons
,
more
Iron
is
digg'd
out
of
the
Earth
,
and
convey'd
to
distant
Places
,
or
Regions
for
publick
and
private
Uses
:
Which
might
contribute
much
to
the
changeable
Variations
of
the
Magnetical
Needle
;
as
they
have
been
by
Learned
Observators
,
at
several
times
,
differently
Computed
.
Upon
the
whole
Matter
,
tending
to
the
great
Secret
of
the
Needle
touch'd
by
the
Magnet
,
I
find
not
,
that
the
Inferences
,
above
mention'd
,
are
more
passable
with
me
,
than
any
Allowance
of
mine
,
correspondent
to
the
Opinion
,
of
this
Author
of
Poles
in
the
Earth
,
or
Affinity
with
them
in
the
Load-stone
,
or
Virtue
,
on
that
account
,
conferr'd
by
him
on
the
Needle
.
Wherefore
I
judge
,
that
I
may
with
founder
confidence
adhere
to
the
Reasons
and
Observations
,
precedently
offer'd
by
me
,
than
on
any
determination
of
the
Magnetical
Secret
,
tender'd
by
this
Writer
:
The
Maxims
and
Principles
of
Des-Cartes
being
so
entirely
deduc'd
and
connected
by
him
,
that
if
one
of
his
Particulars
be
Answer'd
,
he
gives
no
labour
to
his
Opposer
to
have
to
do
with
more
.
Which
I
confess
I
take
for
a
favour
,
tho'
possibly
against
his
Intention
.
And
should
I
have
been
more
Elaborate
in
my
pursuit
,
or
Conviction
of
his
Tenents
,
as
I
perceive
them
perplex'dly
deliver'd
,
and
entangled
both
in
the
Sense
,
Method
,
Figures
and
Schemes
,
by
which
he
does
,
in
a
manner
,
no
less
pose
himself
than
his
Reader
;
my
Replications
would
have
been
no
less
ungrateful
to
a
Judicious
Peruser
,
than
if
I
had
elaborately
undertaken
by
one
obscurity
to
manifest
another
:
So
that
I
may
safely
conclude
,
that
the
occult
Quality
,
in
reference
to
the
Magnet
,
with
all
its
Proprieties
,
is
not
more
darkly
reserv'd
by
Nature
,
than
't
is
envelop'd
in
the
Writings
of
Des-Cartes
.
Nor
need
I
repeat
,
that
if
I
have
render'd
Invalid
his
First
main
Particular
;
by
proving
,
as
I
have
done
,
neither
the
Earth
,
or
Magnet
has
any
such
Poles
,
or
Motion
,
Incident
to
his
Hypothesis
;
I
may
undoubtedly
alledge
,
that
his
other
Positions
are
totally
Ineffectual
.
And
thus
I
pass
to
his
184th
Particular
,
where
he
mentions
some
other
Things
,
as
Jet
,
Rosin
,
Wax
,
Vitriol
and
the
like
;
to
which
he
annexes
,
in
resemblance
of
the
Magnet
,
a
Propriety
whereby
they
Attract
other
diminutive
Bodies
:
But
of
these
not
having
made
such
perfect
Experiments
,
as
might
render
them
clearly
Intelligible
,
or
grounded
no
less
evidently
,
in
his
Judgment
,
than
he
has
signified
by
the
Composition
,
and
Motions
of
Things
,
deducible
from
his
supposed
Elements
,
already
disprov'd
by
me
:
He
does
,
to
as
little
purpose
,
Instance
their
Names
and
Natures
.
And
therefore
require
no
farther
Discussion
:
It
being
my
essential
Design
to
limit
,
chiefly
my
Remarks
to
such
Heads
and
Places
of
his
Tractates
,
that
I
judge
usefully
conducing
to
the
Improvement
of
Science
,
or
whatsoever
by
the
Humane
Mind
would
be
most
desirably
understood
:
To
which
purpose
,
I
will
take
occasion
from
the
hint
he
delivers
of
his
Intention
to
compleat
this
Fourth
Part
of
his
Philosophy
,
wherein
he
has
given
,
(
after
his
manner
)
the
Earth
a
Formation
and
Being
,
together
with
divers
Things
relating
to
its
external
,
and
internal
Comprehension
;
by
adding
his
Treatments
of
the
Original
Production
of
Animals
,
Plants
and
Mankind
.
The
last
of
which
I
shall
principally
insist
on
;
tho'
wav'd
,
or
deferr'd
by
him
,
in
his
188th
Particular
,
to
some
future
Treatises
,
of
which
he
was
not
fully
resolv'd
,
or
,
at
that
time
,
furnish'd
with
leisure
,
or
thoughts
proper
for
his
design'd
Enterprise
on
those
Subjects
:
Yet
I
find
,
that
the
Substance
,
of
what
he
omits
here
,
and
especially
that
of
the
Original
of
Humane
Production
,
is
to
be
read
in
the
29th
Page
of
his
Distertatio
de
Methodo
,
or
the
right
use
of
Reason
,
in
order
to
the
Investigation
of
the
Truth
of
Science
:
Which
I
conceive
was
written
before
the
Principles
of
his
Philosophy
;
or
indeed
an
Epitome
,
for
the
most
part
,
of
what
is
to
be
found
in
them
.
Wherefore
,
I
shall
briefly
select
from
thence
,
so
much
of
his
Method
,
tending
to
the
primitive
Existence
of
Mankind
;
as
also
by
what
Cause
,
or
operation
,
individual
Man
was
originally
Constituted
in
his
admirable
Form
,
and
,
more
than
wonderful
Intellectual
Capacity
.
The
Summ
of
all
which
he
comprehends
in
these
Words
:
viz.
That
God
did
form
the
first
Being
of
the
Humane
Body
in
all
things
correspondent
to
what
it
is
now
;
both
in
the
External
structure
of
Members
,
as
also
in
the
Internal
and
Organical
Parts
,
produc'd
out
of
the
same
matter
,
by
which
is
meant
by
Des-Cartes
,
his
first
Element
,
as
before
remark'd
by
me
.
The
method
by
which
he
supposes
that
God
compleated
the
primary
formation
of
Man
,
he
takes
to
be
no
other
than
a
corporeal
substance
,
without
either
Sensitive
,
or
Animated
Proprieties
,
or
,
such
as
are
observable
in
Plants
,
or
Beasts
,
but
only
endu'd
in
the
Heart
with
a
kind
of
Fire
without
light
,
which
he
compares
to
a
Hay-rick
,
distemperately
warm
before
it
is
thoroughly
dry
;
or
the
calefaction
that
is
in
new
Wine
,
before
separated
from
its
Dregs
.
But
how
he
comes
to
give
an
Existence
to
Fire
,
in
the
original
production
that
he
confers
on
the
Humane
Body
;
is
no
less
contradictory
to
Sense
,
than
if
he
had
Affirm'd
,
that
Flame
could
be
infus'd
into
any
Corporeal
Thing
without
its
Illuminating
Capacity
.
True
it
is
,
that
Hay
ill-digested
will
smoak
in
the
Stack
,
or
Mow
;
and
if
not
prevented
set
the
whole
on
Fire
:
And
likewise
experimentally
certain
,
that
New
Wine
will
ferment
,
untill
cleans'd
by
its
Operation
;
the
latter
,
by
reason
of
its
predominant
Quantity
of
Moisture
,
not
capable
of
being
inflam'd
,
as
will
the
former
;
that
by
prevalent
dryness
,
opposing
of
its
Moisture
,
smoaks
and
burns
,
by
degrees
,
unless
hinder'd
,
the
Hay's
distemper'd
Substance
.
And
is
it
not
a
mean
conceited
Similitude
offer'd
by
Des-Cartes
,
by
which
he
would
render
the
Corporeal
Figure
of
Original
Man
,
as
distemperately
Consistent
,
tho'
the
immediate
Manufacture
,
as
he
dilivers
it
,
of
the
Omnipotent
?
Yet
being
so
far
effected
,
could
have
no
other
Representation
,
than
as
the
Material
Composition
might
be
Imagin'd
to
fumigate
,
or
Smoak
at
the
Nose
and
Mouth
,
in
resemblance
to
the
distemperatures
of
Hay
and
Wine
,
mention'd
by
him
,
yet
not
potentially
operative
,
either
by
Rarifaction
or
Condensation
;
tho'
impossible
to
be
suppos'd
where
any
Thing
is
capacitated
to
Evaporate
,
Thicken
,
or
Harden
,
that
it
should
not
be
naturally
endu'd
with
suitable
Qualifications
:
Which
is
grosly
deny'd
by
this
Author
,
as
he
conceives
,
That
Fire
might
be
so
diffus'd
,
by
the
Act
of
God
,
into
the
Substance
and
Composition
of
Original
Man
,
that
it
might
be
destitute
of
its
proper
Effects
;
either
as
to
Alteration
,
or
Diminution
of
the
Matter
that
contain'd
it
:
And
if
so
,
he
must
be
very
obscurely
conceited
,
that
would
imagine
a
blind
Fire
uselessly
Constituted
in
the
first
Humane
Body
by
Omnipotent
Power
.
The
Material
Substance
out
of
which
he
concludes
the
primary
Being
of
Man's
Corporeal
Shape
and
Proportion
,
is
doubtless
abstracted
by
him
from
his
primary
invented
Element
,
and
which
he
denominates
the
sole
Materiality
of
whatsoever
the
World
contains
.
But
that
Element
,
according
to
his
Definition
,
being
exceedingly
Fluid
and
Tenuous
,
and
no
room
left
,
by
reason
of
its
plenary
Existing
for
any
other
Thing
,
or
Substance
throughout
the
Universe
,
as
I
have
precedently
mention'd
;
't
is
very
Incompatible
with
common
Understanding
,
that
this
simple
Matter
,
and
therefore
incapable
to
produce
any
other
Substance
different
from
its
own
;
should
by
Des-Cartes
be
presum'd
,
if
pardon'd
the
Expression
,
to
fill
the
Hands
of
the
Almighty
in
order
to
Constitute
the
total
World
withall
it
s
admir'd
Particulars
,
in
a
natural
Method
:
Which
seems
no
less
Improbable
,
than
if
a
Man
should
undertake
,
by
grasping
of
Air
,
to
make
it
of
as
solid
a
Substance
,
as
is
the
Flesh
and
Bones
of
Man
.
But
waving
that
Absurdity
,
as
also
,
that
Fire
without
Light
,
was
originally
convey'd
by
God
,
according
to
his
Supposition
,
into
the
then
,
unliving
Heart
of
Man
,
only
to
warm
that
principal
Part
;
If
Fire
could
be
thought
so
to
reside
,
contrary
to
its
elementary
Nature
and
consuming
Propriety
,
untill
this
Author
imagin'd
the
whole
Humane
Body
first
Animated
,
by
the
infusing
of
the
Soul
by
the
Act
of
the
Almighty
:
What
could
be
imply'd
by
it
,
more
than
,
that
Fire
was
Ineffectually
dispos'd
into
the
lifeless
Heart
of
Man
by
Divine
Appointment
;
yet
not
at
all
operative
,
otherwise
than
by
impertinently
warming
of
the
Part
without
either
vegetative
,
or
sensitive
Heat
,
as
he
defines
it
?
Which
were
all
one
as
to
conceive
,
That
the
Omnipotent
seem'd
to
do
something
,
by
an
extraordinary
Method
,
tho'
nothing
farther
Excellent
,
in
reference
to
the
Original
Figure
of
Man's
Corporeal
Being
,
than
if
a
skillful
Statuary
had
Compos'd
the
likeness
of
the
Humane
Body
in
any
Material
Substance
.
Wherefore
the
Fable
of
Prometheus
tending
to
his
forming
of
Man
out
of
Elementary
Ingredients
,
not
a
little
resembles
the
devis'd
Part
of
the
Almighty
,
as
it
is
deliver'd
by
this
French
Philosopher
;
with
this
difference
,
that
Prometheus
is
said
at
once
to
compleat
,
by
a
Celestial
Expedient
,
his
Artificial
Man
;
whereas
several
Operations
are
allow'd
by
Des-Cartes
,
even
to
the
Work
of
the
Omnipotent
;
tending
to
the
primary
Production
of
the
Humane
Body
and
Soul
.
Nor
do
I
preceive
,
That
this
Author
,
if
allow'd
the
fineness
of
his
Invention
,
does
more
sublimely
Celebrate
the
introducing
of
the
Soul
of
Man
into
his
imaginary
Material
Machine
,
than
is
Divinely
Attributed
to
the
Fable
of
Prometheus
,
the
Son
of
Iapetus
,
in
the
Metamorphosis
of
Ovid
;
where
't
is
thus
Express'd
,
—
Natus
Homo
est
:
sive
hunc
divino
semine
fecit
Ille
opifex
rerum
,
mundi
melioris
origo
:
Sive
recens
tellus
,
seductaque
nuper
ab
alto
Aethere
,
cognati
retinebat
semina
coeli
:
Quam
satus
Iapeto
mistam
fluvialibus
undis
Finxit
in
effigiem
moderantum
cuncta
deorum
.
This
Fable
may
be
taken
as
an
Imitation
of
Providence
,
by
the
Artifice
of
Prometheus
:
Who
,
having
moulded
the
Statue
of
Man
,
could
not
perfect
his
Work
,
untill
he
had
stole
Celestial
Fire
;
and
by
conveying
it
into
the
Material
Figure
,
which
he
had
Compos'd
,
the
Life
and
Soul
of
Man
was
at
once
produc'd
:
Which
was
very
agreeable
to
the
Religion
of
the
Ancients
,
which
Celebrated
their
Gods
,
and
Goddesses
,
in
the
Form
of
Men
and
Women
;
and
Ensoul'd
them
wth
no
greater
difference
,
compar'd
with
Mankind
;
than
as
they
allow'd
to
their
Deities
Immortal
Reason
and
Life
.
To
which
Ovid
seems
refin'dly
to
allude
in
one
of
his
Elegies
,
where
as
a
sublime
Encomium
of
the
excellency
of
the
Faculties
and
Gifts
,
incident
to
the
Humane
Soul
,
he
derives
its
Descent
from
above
,
by
Affirming
,
That
—
Sedibus
aethereis
spiritus
ille
venit
.
This
Expression
of
the
Poet
is
not
more
Poetical
,
than
Admirable
,
as
he
intends
the
Soul
to
the
Perfection
,
Reason
and
Conduct
,
evidently
discernable
in
Stars
,
the
shining
Ornaments
of
Heaven
:
But
should
the
Soul
be
suppos'd
originally
Infus'd
by
God
,
as
a
thinking
Substance
into
the
Body
of
Man
,
suitable
to
the
Imagination
of
Des-Cartes
,
and
not
absolutely
capacitated
to
discharge
it self
from
the
innate
Depravations
and
prone
Allurements
of
the
Senses
,
't
were
some
disparagement
to
its
Accession
to
the
Body
by
the
Gift
and
Ordainment
of
Divine
Providence
.
Yet
such
an
uncertain
and
complicated
Soul
is
,
by
this
French
Writer
,
appropriated
to
the
Body
of
Man
,
where
,
in
some
Actions
,
he
makes
it
a
meer
thinking
Substance
;
but
in
the
sensible
execution
of
Thought
,
he
allows
it
Co-operative
and
inseparable
from
the
Senses
:
And
this
,
to
the
utmost
force
of
his
Brain
,
he
Asserts
in
the
187th
Particular
of
this
Part
I
Treat
of
,
where
he
delivers
these
Words
—
The
nature
of
the
Mind
is
such
,
that
by
it
alone
may
be
apprehended
divers
Corporeal
Motions
,
as
also
Sensations
in
many
respects
.
The
Example
he
gives
,
is
of
Words
spoken
,
or
written
,
which
may
affect
us
with
Troubles
,
Griefs
,
Perils
,
Sadness
,
or
the
like
;
as
also
,
how
their
contrary
Accents
in
reference
to
Content
,
Pleasure
,
and
Satisfaction
,
are
verbally
understood
by
us
.
Which
signifies
no
more
,
however
he
strains
his
Inferences
,
than
,
that
there
is
an
Inseparable
Concomitancy
of
the
Contemplations
of
the
Mind
,
and
their
applications
to
the
Senses
.
If
I
open
a
Book
,
and
view
in
it
a
whole
Page
of
Letters
;
by
a
meer
superficial
Inspection
of
what
is
there
Written
,
or
Printed
,
I
can
understand
nothing
;
but
if
I
Conster
those
Words
,
as
their
tendency
and
meaning
Imply
,
I
am
soon
Intelligent
,
whether
they
relate
to
Sorrow
,
Gladness
,
Pain
,
or
Grief
;
either
as
to
my self
,
or
any
other
Person
:
Because
I
am
perfectly
apprehensive
of
their
Motives
,
Causes
and
Effects
;
as
they
sensibly
Incite
my
Conception
of
them
.
The
Reason
is
plain
,
if
consider'd
the
reciprocal
Allowance
and
Reference
,
that
any
one
of
our
Senses
has
to
another
;
it
being
as
easie
for
me
to
determine
,
by
seeing
a
Bone
,
or
Lump
of
Flesh
at
distance
,
that
they
are
really
such
as
if
they
had
been
touch'd
,
or
handled
by
me
.
If
I
hear
of
an
Arm
or
Leg
,
by
any
means
,
sever'd
from
the
Body
of
Man
;
the
Connexion
that
the
Senses
have
with
the
Imagination
,
as
undoubtedly
assure
me
of
the
manner
of
the
Wound
,
Grief
,
and
Part
cut
off
,
as
if
I
had
occularly
beheld
it
.
Not
that
I
can
directly
judge
the
Quality
,
or
full
extent
of
the
Pain
that
is
not
distinctly
felt
by
my self
:
Yet
as
the
Part
is
an
Object
of
Sense
,
and
in
which
I
,
as
well
as
another
Man
,
may
be
in
the
same
kind
,
grievously
Afflicted
;
't
is
very
possible
,
that
by
a
natural
Sympathy
,
which
is
reciprocally
Conferr'd
on
the
sensitive
Parts
of
the
Bodies
of
Men
;
I
may
,
in
effect
,
be
as
sensibly
Intelligent
of
the
Pain
,
or
Grief
,
in
any
Member
of
another
Person
;
as
if
with
the
Point
of
a
Weapon
,
I
should
wound
the
same
Part
of
my
own
Body
.
And
did
not
the
Soul
and
Senses
thus
apprehensively
Conspire
;
there
would
not
be
that
Reluctancy
,
Defence
,
and
Prevention
,
us'd
by
us
,
for
the
safety
of
our
Corporeal
Parts
;
nor
should
we
be
so
actually
sensible
that
Mortality
is
the
inevitable
consequence
of
unsupportable
Violence
,
Wounds
,
and
Maladies
,
that
surrender
our
Bodies
to
Death
.
And
this
clearly
invalidates
the
Allegations
and
Instances
,
that
he
gives
,
on
this
Head
,
together
with
the
Example
he
mentions
of
a
Sword
that
may
so
hurt
,
or
dismember
any
Part
of
the
Body
,
that
we
may
in
Mind
,
be
grievously
apprehensive
of
the
local
Motion
of
the
Force
,
or
Blow
,
as
it
wounds
the
Part
;
tho'
the
Motion
of
the
Sword
and
Body
hurt
,
be
very
different
:
From
whence
he
concludes
,
That
the
Humane
Mind
by
a
bare
speculation
of
local
Motion
,
together
with
its
forcible
onset
made
on
the
Body
,
may
judge
of
all
Corporeal
Afflictions
and
Sensations
whatsoever
.
And
is
not
this
a
pretty
kind
of
Quibble
in
Des-Cartes
,
by
not
considering
,
That
it
was
not
the
Motion
of
the
Blow
,
or
the
wounded
Part
that
represented
to
the
Intellect
,
or
Mind
,
the
hurt
receiv'd
;
but
as
the
Pain
of
the
Member
,
or
Part
,
assur'd
the
Imagination
unto
which
it
was
inseparably
united
?
It
being
very
possible
,
for
a
Man
to
be
sensibly
apprehensive
of
a
Wound
,
or
Blow
,
tho'
he
does
not
conceive
,
or
see
the
Motion
of
the
Weapon
that
gave
it
:
But
as
he
is
sensible
of
the
Pain
,
he
could
not
doubt
,
that
it
was
effected
by
forcible
means
,
tho'
no
otherwise
relating
to
the
Wound
;
or
more
diversified
from
sensible
Conception
,
than
,
on
this
occasion
,
this
Author
does
render
the
Mind
,
or
what
he
calls
a
Thinking
Substance
,
by
a
modality
of
Thinking
without
Sense
.
Nor
is
it
Imaginable
,
how
any
Thing
,
that
is
not
Elementarily
Compos'd
,
can
operate
on
the
Humane
Body
that
is
so
constituted
:
Wherefore
the
Word
Substance
,
applied
to
the
Soul
,
cannot
be
understood
Incorporeal
,
by
the
determination
of
Des-Cartes
,
who
,
wheresoever
he
treats
of
Substance
,
appropriates
unto
it
quantitative
and
dimensive
Parts
,
both
in
a
Plilosophical
and
Mathematical
Consideration
:
And
particularly
,
in
the
last
Page
of
this
Fourth
Part
of
his
Philosophy
,
condemns
the
Doctrine
of
Atoms
,
deliver'd
by
Democritus
;
because
he
allows
them
no
Commensurable
Quantity
.
Had
it
been
demanded
of
this
French
Philosopher
,
What
kind
of
Substance
must
be
the
Essence
of
the
Soul
,
when
separated
by
Death
,
from
the
Body
,
in
whose
Elementary
Composition
it
did
precedently
Exist
?
He
could
not
define
it
otherwise
than
quantitative
,
as
every
Thing
,
call'd
Substance
,
is
by
his
Opinion
allow'd
to
be
;
and
therefore
the
same
after
the
period
of
the
Body's
Life
.
And
consequently
,
no
less
agreeable
to
his
Doctrine
,
if
Affirm'd
,
That
the
thinking
Substance
,
call'd
by
him
the
Humane
Soul
,
must
have
,
when
separated
from
the
Body
,
a
Circumscrib'd
,
or
Elementary
Being
,
suitable
to
the
Nature
of
Substance
,
as
it
may
be
conceiv'd
quantitatively
Dimensive
.
Which
Objection
should
a
Cartesian
endeavour
to
evade
by
Affirming
,
That
the
Soul
separated
from
the
Body
is
progressive
to
the
Sphere
of
Spirits
,
or
Things
superlatively
refin'd
and
stripp'd
from
Matter
;
and
unto
which
some
allow
Definitive
,
not
Circumscrib'd
Beings
;
he
must
next
grant
,
That
the
Soul
cannot
have
Existence
there
,
otherwise
than
in
a
Material
Superficies
proportionable
to
its
Substance
,
and
there
eternally
Circumscrib'd
,
where
Spirits
and
Immaterial
Beings
are
without
such
Limits
;
which
were
all
one
as
to
reside
temporally
amongst
spiritual
Existencies
.
To
avoid
which
Absurdity
,
he
cannot
be
thought
to
mean
otherwise
,
than
that
the
Soul
,
upon
its
immediate
departure
from
the
Body
,
is
Metamorphos'd
into
a
Spirit
:
And
next
,
that
it
has
a
spiritual
Passage
through
all
Elementary
Bodies
that
intervene
betwixt
it
and
its
immaterial
Residence
appointed
by
God
.
But
here
may
arise
a
Querie
,
Whether
Motion
can
be
Attributed
to
any
Thing
without
Body
?
Or
in
what
manner
it
can
Move
,
where
Bodies
are
,
or
be
in
Motion
,
without
removing
of
them
?
Which
,
in
that
Circumstance
,
would
render
a
Soul
,
however
deem'd
spiritual
,
Commensurably
Moving
;
as
by
Parts
of
Time
it
might
have
an
intermixt
Progression
,
with
other
Substances
,
as
its
temporary
Measure
.
Certain
it
is
,
that
Stars
,
the
Luminaries
of
Heaven
,
if
duely
consider'd
their
wonderful
Motion
,
unalterable
Essence
,
and
continuation
,
may
be
allow'd
our
most
visible
and
perpetual
miraculous
Objects
;
or
somewhat
more
than
,
in
Nature
,
can
be
properly
worded
.
But
should
those
Etherial
Beings
be
suppos'd
,
in
any
Place
,
where
Elementary
Substances
might
Exist
;
it
were
impossible
they
could
move
uncommixt
with
Things
of
different
Nature
from
theirs
:
Wherefore
it
must
be
granted
,
That
the
Orbs
above
,
together
with
the
Stars
and
Planets
,
are
of
one
simple
Essence
,
or
Manner
of
Existence
;
and
therefore
cannot
Mingle
,
or
Move
with
other
Matter
distinct
from
their
own
:
Tho'
by
Divine
Appointment
,
as
Parts
of
the
same
miraculous
Substance
,
they
are
only
Illuminated
.
But
should
the
Soul
of
Man
be
Assimilated
,
by
any
refin'd
Contemplation
to
the
Nature
to
the
Etherial
Luminaries
,
for
want
of
a
more
obvious
,
or
excellent
Comparison
;
't
is
not
easie
to
conceive
,
how
in
its
Passage
from
the
Body
,
when
Life
departs
,
it
should
remove
to
its
appointed
Residence
,
separated
from
Intervening
Substances
,
which
in
their
Temperatures
and
Parts
are
of
the
same
Elementary
Composition
with
the
Humane
Body
that
had
been
actuated
by
it
.
Which
Objection
was
doubtless
consider'd
as
causing
some
Hesitation
in
the
Thoughts
of
Des-Cartes
;
who
,
notwithstanding
the
pretended
curiosity
of
his
Imagination
,
in
reference
to
the
Soul
dispos'd
,
according
to
his
Method
,
into
the
Original
Formation
,
by
God
,
as
he
delivers
the
Operation
of
the
Humane
Body
:
He
does
not
at
all
express
the
Manner
of
its
departure
,
from
its
Corporeal
Station
,
at
the
period
of
Life
:
Or
by
what
means
transferr'd
,
or
remov'd
to
its
Immortal
Residence
;
which
was
to
be
expected
from
the
process
he
delivers
:
Who
having
determin'd
,
that
the
Humane
Soul
is
a
thinking
Substance
,
and
notionally
Active
in
the
Conduct
of
the
Living
Body
,
he
might
as
well
have
Inserted
the
Method
of
its
Progression
after
Death
,
from
its
Bodily
Habitation
;
and
how
,
being
a
Substance
it
arriv'd
to
its
Immortal
Abode
,
without
being
Complicated
,
Mov'd
,
or
Moving
,
in
its
Passage
,
with
any
material
Thing
by
any
resemblance
to
what
it
perform'd
,
when
acting
in
the
Inclosure
of
the
Body
of
Man
.
All
which
,
according
to
the
liberty
he
gives
to
his
Invention
,
might
have
been
as
successfully
deliver'd
by
him
,
as
the
dispatch
he
gives
to
his
Globuli
and
Vortices
by
variety
of
Schemes
,
and
Diagrams
,
that
have
no
better
proof
than
the
Suppositions
of
Des-Cartes
:
But
it
seems
,
he
thought
it
safer
for
his
Pen
to
Inscribe
his
Imagination
of
the
Soul
,
primarily
convey'd
,
by
the
Act
of
the
Almighty
into
the
Humane
Body
,
than
by
what
subsequent
Means
,
or
Pasport
from
above
,
its
Substance
arriv'd
,
after
the
Death
of
the
Body
,
to
its
determin'd
Existence
.
Of
which
I
find
no
mention
in
any
of
his
Works
;
other
,
than
that
he
leaves
the
Manner
of
the
Soul
's
passing
from
the
lifeless
Body
,
together
with
its
Journey
to
its
Immortal
Residence
,
to
the
miraculous
Conduct
of
the
Almighty
.
And
I
think
it
devoutly
Judicious
,
if
,
according
to
his
Example
,
I
silence
my
Querie
,
on
this
Incomprehensible
Subject
:
Since
by
the
Will
of
the
Omnipotent
Disposer
and
Conservator
of
the
Universal
World
,
together
with
the
Being
of
Mankind
in
Soul
and
Body
,
our
rational
Abilities
more
aptly
tend
to
admire
,
than
determine
the
Manner
by
which
we
are
Ensoul'd
to
live
,
or
after
Death
to
remain
Immortal
.
A
Contemplation
sublimely
incumbent
on
the
Humane
Mind
,
that
is
enough
Capacitated
to
understand
its
Intellectual
Dignity
;
however
its
Essence
and
Operations
,
within
us
,
are
superlative
to
our
Apprehensions
,
or
exact
Definitions
to
be
given
of
them
.
Wherefore
I
doubt
not
that
my
Discussions
,
on
this
great
Particular
,
are
no
less
valid
,
where
I
differ
from
him
,
than
what
I
have
Remark'd
on
not
a
few
of
his
main
Principles
,
Maxims
,
Notions
,
Hypotheses
,
and
Schemes
;
or
demonstratively
wav'd
,
or
rejected
the
Insufficiency
of
others
,
on
whatsoever
account
:
So
that
I
dare
Affirm
,
that
I
have
not
omitted
any
significant
or
useful
Animadversion
.
And
had
I
more
particularly
insisted
on
any
Speculations
,
or
Matter
seemingly
varied
and
Instanc'd
by
him
;
I
had
,
in
effect
,
but
encreas'd
Words
to
one
and
the
same
tendency
:
And
therefore
,
where
,
in
Substance
,
my
Observations
,
on
some
Things
include
other
,
I
desire
that
my
Reader
would
ingenuously
consider
them
,
as
they
ought
to
be
understood
.
And
tho'
this
Author
is
very
inclinable
to
Celebrate
his
own
Esteem
by
frequently
Affirming
,
That
his
Assertions
and
Tenents
,
are
Philosophically
and
Mathematically
certain
:
I
will
boast
of
no
Success
of
mine
,
to
the
contrary
,
farther
than
is
Equivalent
with
the
Proofs
I
have
made
,
and
to
which
I
refer
the
Judicious
Peruser
.
And
thus
I
conclude
the
Fourth
and
last
Part
of
my
Remarks
on
the
Plilosophy
of
Des-Cartes
.
FINIS
.