. But the chief Anfwer is, that Des Cartes never pretended that things mould ever have been made by degrees, and as he delcribes them. For at the firft Article of the Fourth Part of his Philofophical Principles, which runs thus: That the former Hypothefts is to be retained, notwith- standing its being falfe, to find out tl)c true Cajtfcs of natural Things -, he exprefly afferts the con- trary in theic words. 'Though [pretend not that the Bodies of this vifible World were ever produ- ced in the manner that Inn been dejenbed before, of which the Reader has been already fufficiently fore- warn d; yet I mujl fill keep to the fame liypothefis, to explain what appears upon Earth; tor if I n/ayt,n [ hope I can, plainly JJ.wic by thofe vieans the m f intelligible andcertui/l Caufes of all~Natural Chap. IV. The Search "affafi Trnih. jfjij turd! things, and they cannot be found out another zoay-, I may thence reafonably cc/uhidc, thrt fydngk the World was not Ut the Beginning J 'ravid in this manner, but created immediately by Cod, ye/ Nature of alt things it contains ceajes not to be the very fame, as though they had been produced ul that very method.
Dcs Cartes knew that to underftand the Nature of things, they mufl' be confidefd in their Bit th and Original, and that beginning with thole that are molt iimple, we ought to drive them up to the Fountain head, and that the bufinefs is not to examine,- whether God working by the molt Iimple ways, formed the World by degrees, or ftruck it out at a fingle Blow; but that, in what manner, foever God may have produced his Works, they ought to' be mil confidefd in their Principles, if we would understand them, and afterwards we mould obferve. how confiftent our thoughts are with the Operations of God, by comparing them together; He Knew that the Laws of Nature, by which God preferves all his Works in their prelent Order and Situation are the lame Laws, with thole by which he might have formed and difpofed them •, It being evident to all confidering Men, that if God had not dilpofed his Works in an inftant, in the lame manner- they would have ordefd and poftur'd themfelves in time; the whole Oeconomy of Nature would be deitroy'd, fines the Laws of Prefervation would be contrary to 'thole of the full Creation. If the whole Univerfe remains in the Order in which, we fee it, 'tis becaufe the Laws of Motion which preferve it in that Order, were capable of producing it in it -, and if God had eftabliihed it in an Order different from that into which thofe Laws of Motion Ihould have put it, all things would be turned upfide down, and place themfelves by the force of thofe Laws, in the Order which they at prefent keep.
• A Man deifies to difcover theNature.of a Chicken, to that end he opens every day Eggs taken from under a Brood-Hen; he examines what part moves and grows firft, he quickly perceives that the Heart begins to beat, and to drive out Blood through imall Conduits on all fides, that ure the Arteries-, which Blood comes back to the Heart through the Veins, that the Brain like- wife appears at fall, and that the Bones are the laft formed. By that he frees himfelf fi;om ma- ny Errours, and even draws from thofe Oblervations leveral Confluences very ufeful for the Knowledge of living Creatures. What fault may be found with the conduct of fuch a Man, and how may it be given out, that he pretends to perfuade, that God formed the firft Chicken, by creating an Egg, and giving it a competent degree of heat to hatch it? becaufe he tries to difco- ver the Nature of Chickens in their firft Formation > Why then Ihould Des Cartes be accufed of being oppofite to the Holy Scriptures, for that de- figning to difcover the Nature of vifible things, he examines the formation of them by the Laws of Motion, which are inviolably obferv'd on all occasions. He never * doubted but that the World* prjnc> t cas created at firft with all its perfection; that there were Sun, Earth, Moon and Stars; that Part. 3. in the Earth there were not only the Seeds of Plants, but alfo the Plants themfelves; and that §• 45* Adam and Eve were not born Infants, but made adult. The Chrijiian Faith teaches us that, and natural Reajon perfuades us the fame; for when we confider the infinite Power of God, we can- not think he fhould ever have made any thing which was not altogether per f eft. But as we floould better under/land the nature of Adam and Eve, and the Trees of Paradife, by examining bozo Children are infenftbly formed in their Mothers Womb, and how Plants are derivd fro?n their Seeds, than by merely confidering how they were when Created by God at the Creation of the World; fo if we can find out Principles very Jimple and eafiie, out of which, as out of fome Seeds, we can?na~ nifeftly fhew the Stars, the Earth, and all vifible things might have been produced; though we very well know that it was never. fo, ( yet ) that will be more conducible to explain their Nature, than if we fhould only defer ibe them fo as they now are, or as we believe they were Created, and be- caufe I fuppofe I have found out fuch Principles, Ifihall indeavour briefly to Explain them.
Des Cartes was perfuaded that God formed the World all at once-, but he alfo believed that God Created it in the fame State and Order, and with the fame Difpoiition of Parts, in which it would have been, had it been made gradually, and by the moft Iimple ways. And that thought is worthy both of the Power and Wrifdom of God -, of his Power, becaufe he has made in a Mo- ment all his Works in the higheft Perfection «, and of his Wifdom, becaufe he has fhewn that he perfectly fbrefaw whatever could befall Matter, if it were moved by the molt fimple ways: and likewife becaufe the Order of Nature could not fubfift, if the World had been produced by ways, that is, by Laws of Motion, contrary to the Laws by which it is preferv'd, as I have alrea- dy mention'd. ' 'Tis ridiculous to fay, that Des Cartes believed the World might have been formed of it felf, fince he owns with all thofe that follow the light of Reafon, that Bodies cannot move them- felves by their own ftrength^ and that all the immutable Laws of the Communication of Moti- ons are but confequences of the immutable Will of God, who always a£ts in the fame manner. His proving that God alone gives Motion to Matter, and that Motion produces in Bodies all their different Forms, was fuffieient to hinder the Libertines from making an Advantage of his Syftem; On the contrary, if Arheifts fhould refieEt on the Principles of this Phiiofopher, they would quickly be forced to confefs their I Errours -, for if they can afTert, with the Heathens, that Matter is uncreated, they cannot alfo maintain that it can move it felf by its own Power: So that Atheifts would at leaft be obliged to acknowledge the true Mover, if they refuted to con- fefs the true Creatour. But the Ordinary Philofophy affords 'em fuffieient pretences to blind themfelves, and defend their Errours; for" it fpeaks of fome imprefs'd Virtues, certain motive, Faculties, in a word, of a certain Nature which is the Principle of Motion in every thing-,.
And &a.RMaleeranche Concerning Book VI; And though they have no diftinft Idea of it, yet by reafon of the Corruption of their Heart, they willingly put it in the room of the true God, imagining that it performs all the Wonders that they fee occur.
CHAP. V.
An Explication of the Principles of the Peripatetic!^ Philofophy, in which is fljewn, that Ariftotle never observed the Second Part of the General Rnle; and his Four Elements, with the Elementary Qualities, are examined.
THat the Reader may compare the Philofophy of Des Cartes-wixh that of Ariftot/e, it will be convenient to fet down in few words what the latter has" taught concerning Elements and Natural Bodies in general-, which the moll learned believe he has done in his Four Books Of the Heavens. For his_ Eight Books of Phyficks belong rather to Logick, or perhaps to Metaphyficks, than to Natural Philofophy ^ fince they confift of Nothing but loofe and. general terms, that of- fer no diftinft and particular Idea to the Mind. Thofe Four Books are enrituled Of the Heavens y becaufe the Heavens are the chief amongft the fimple Bodies which he treats of.
That Philofopher begins his Work by proving that the World is perfecf, in the following man- - ner; All Bodies have three Dimenfions and cannot have more, becaufe the number three compre* hends all, according to the 'Pythagoreans. But the World is the Coacervation of all Bodies, and therefore the World is perfect. By that ridiculous Proof, it may alfo be demonftrated, that the World cannot be more imperfecl: than it is, fince it cannot be compofed of parts that have lefs than three Dimenfions.
In the Second Chapter, he firft fuppofes fome Peripatetick Truths, as that all Natural Bodies have of themlelves the force of moving, which he proves neither here nor elfewhere^ but on the contrary afferts, in the Firft Chapter of his Second Book of Phyficks, that to endeavour to prove it is abfurd, becaufe 'tis evident of it felf, and that none but thofe who cannot diftinguifh what is known of it felf from what is not, infill upon proving plain by obicure things. But it has been (hewn eliewhere, that it is altogether falfe that natural Bodies fhould have of themfelves the force of moving, and it appears evident only to fuch as follow, with Ariftotle^ the Impreffions of their Senfes, and make no ufe of their Realbn.
Secondly, He fays that all local Motion is made in a Line, either direcl: or circular, or com- pofed of both s but if he would not think upon what he fo raflily propofes, he ought at leaft to have open'd his Eyes that he might fee an Infinite number of different Motions, which are not made of either the right or circular: Or rather he ought to have thought that the Motions? compofed of the dire£l may be infinitely varied, when the compounding Motions increafe or di- miniffi their fwiftnefs in an infinite number of different ways, as may be obferved by what has] *s«/<.ch.4. been laid before *. There are, lays he, but two fimple Motions, the right and the Circular, and therefore all the others are compofed of them. But he miflakes, for the Circular Motion is not fimple, fince it cannot be conceived, without thinking upon a Point to which it relates, and what- ever includes a Relation is relative and not fimple. This is lb true that the Circular Motion may- be conceived as produced from two Motions in a right Line, whole Swiftneis is unequal, ac- cording to a certain Proportion. But a Motion compofed of two others, made in a right Line, and varioufly increafing or diminifhing in fwiftnefs, cannot be fimple.
Thirdly, He fays that all the fimple Motions are of three lorts, one from the Centre, the other towards the Centre, and the third about it. But 'tis falle that the lail, viz. the Circular Moti- on mould be fimple, as has been already faid. And 'tis falfe again that there are no fimple Mo- tions befides upwards and downwards. For all the Motions in a right Line are fimple, whether they approach to, or remove from the Centre, the Poles, or any other Point. Every Body, lays he, is made up of three Dimenfions, and therefore the Motion of all Bodies mull have three fim- ple Motions. What Relation is there betwixt fimple Motions and Dimenfions? Befides, every Body has three Dimenfions, and none has three fimple Motions.
Fourthly, He fuppofes that Bodies are either fimple or compofed, and calls fimple Bodies, thofa that have the force of moving themlelves, as Fire, Earth, &e. adding, that the compounded re- ceive their Motion from the compounding. But in that fenfe there are no fimple Bodies, fince none have in themfelves any Principle of their Motion: there tfre alfo none compofed, fince there are no fimples of which they mould be made; and fo there would be no Bodies at alL Wiiat Fancy is it, to define the fimplicity of Bodies by a Power of moving themfelves. What diftinft Ideas can be fixed to the Words of fimple and compofed Bodies, if the fimple are only- defined in Relation to an Imaginary moving force? But let us fee what Confequences he draws from thofe Principles. The Circular Motion is fimple. The Heavens move Circularly, and. there- fore their Motion is fimple: But fimple Motion can be afcribed only to a fimple Body, that is to lay, to a Body that moves of it felf 5 And therefore the Heavens are a fimple Body diftinguifhed from the four Elements, rh:it move in right Lines. 'Tis plain enough that fuch Arguments con- tain nothing but falfe and abfurd Propofitions. Let us examine his other Proofs, for he alleadges a great manv fhamefuJ and nonfenfical ones, to prove a thing as ufelefs as it is falfe.
His Chap. V: The Search after Truth* 6^ ' His fecond Reafon to (hew that the Heavens are a fimple Body difiinguifiied from the Four E- lements, fuppolts that there are two forts of Motion, one natural, and the other violent or.againft Nature. But 'tis fufficiently plain to all thofe that judge of things by clear and diftihct Ideas, that Bodies having not in themlelves any fuch Principle of their Motion as Arijlotle pretends, there can be no Motion violent or againft Nature. 'Tis indifferent to all Bodies to be moved or iipt, either one way or another. But this Philofopher, who judges of things by the Irapreifions of the Senfes, imagines that thofe Bodies, which by the Laws of the Communications of Mo- tions, always place themfelves in fuch or fuch a Situation, in reference to others, doe it of their own accord, and becaule it is molt convenient for them, and belt agrees with their Nature. Here follows the Argument of Arijlotle.
The Circular Motion of the Heavens is natural, or againft Nature. If natural, the Heavens are a fimple Body diltinguifhed from the Elements, fince the Elements never move circularly by a natural Motion. If the Circular Motion of the Heavens is againft their Nature, they will be fame one of the Elements, as Fire, Water, &c. or fomething elfe. But the Heavens can be none of the Elements: as for initance, if the Heavens were Fire, that Element tending naturally upwards, the Heavens would have two contrary Motions, viz. the circular and the afcending, which is im- poffible. If the Heavens be fome other Body, which moves not circularly by its own Nature, they will Have fome other natural Motion, which cannot likewife be •, for if that Motion be af cending, they will be Fire or Air^ and if defcending, Water or Earth: Therefore, &c. I fhall not infiit upon Ihewing the particular Abfurdities of thofe Reafonings, but only obferve in ge- neral, that all that which this Philofopher here fays, has no fignification, and that there is nei- thei truth nor Inference well drawn. His third Reafon is as follows.
Tne firlf and molt perfecf of all fimple Motions muft be that of a fimple Body, and of the firit and molt pertecf among fimple Bodies. But the circular Motion is the firft and molt perfect amongit fimple Motions, becauie every circular Line is perfect, and that no right Line is lb. For if it be finite, fomething may be added to it-, if infinite, it is not yet perfect, fince it has no end*, *Tsa(£- and that things are not perfect but when they are finijhecl; and therefore the circular Motion is and -?'-- the firft and raoft perfect of all, and a Body moving circularly is fimple, and the firft and molt A-'P~ p Divine amongit fimple Bodies. Here you have his fourth Reafon. k Greek's" in Englifh Finis and finified. Thus that Philofopher proves, that an infinite Line is not perfeft, becaufe 'tis not fimfl.ed.
Every Motion is either natural, or not; but every Motion which is not natural to fome Bo- dies, is natural to fome others: For, we lee that the afcending and defcending Motions, which are not natural to fome Bodies, are fo to others $ for Fire naturally defcends not, but Earth does. Now the Circular Motion is not natural to any of the Four Elements -0 there muft then be a fim- ple Body to which that Motion is natural ^ and therefore the Heavens, which move Circularly, are a fimple Body, diltinguiihed from the Four Elements.
Laitly, The Circular Motion is either natural or violent to fome Body or other: If it be na- tural, 'tis evident that Body muft be one of the moft fimple and perfect: But if it be againft Nature, 'tis ftrange how that Motion endures for ever; fince we fee that all Motions againft Nature are of a fhort continuance. And therefore we muft believe, after all thofe Reafons, that there is fome Body feparated from all thofe that environ us, whofe Nature is the more perfect, as it lies at a greater diftance. Thus argues Arijlotle ^ but I defie the beft and moft intelligent of his Interpreters to fix diftinct Ideas to his Words, and to fhew that this Philofopher begins with the moft fimple Things, before he fpeaks of the more compofed -, which is however altoge- ther neceiTary to exact Reafonings, as I have already proved.
If I were* not afraid of being tedious, I would be at the pains to tranflate fome Chapters of Arijlotle: But befides that none who can underftand him, care to read him in Eng/ijb, or in any other vulgar Tongue, I have fufficiently fhewn, by what I have related from him, that his Way of Philofophizing is wholly unferviceable to the Difcovery of Truth: For, he lays himfelf, in the Fifth Chapter of this Book, That thofe that miftake at firft in any thing, miftake ten thou- fand times more, if they proceed: So that it being apparent, that he knows not what he fays in the two firft Chapters of his Book, we may reafonably believe, that it is not fafe to yield to his Authority, without examining his Reafons. But that we may be the more perfuaded of ir, I proceed to fhew, that there is no Chapter in this Firft Book but has fome Impertinency.
In the Third Chapter he fays, That the Heavens are incorruptible, and uncapable of Alteration h of which he alledges feveral Childifh Proofs, as, that they are the Habitation of the Immortal Gods, and that no Change was ever obferved in them. This laft Proof would be good enough, could he fay, that ever any Body was come back from thence, or that he had approached Celelti- al Bodies fufficiently near to obferve their Alterations. And yet I doubt whether at this time any one fhould yield to his Authority, fince Tele/copes affure us of the contrary.
In the Fourth Chapter he pretends to prove, That the Circular Motion has no Oppofite ^ though it be plain, that the Motion from Eaft to Weft is contrary to that which is made from Weft to Eaft.
In the Fifth Chapter he very weakly proves, That Bodies are not Infinite:, drawing his Argu- ments from the Motion of fimple Bodies: For what hinders, but there may be above his Yrimum mobile fome unmovable Extenfion.
In the Sixth, he lofes time in fhewing, That the Elements are not Infinite: For, who can doubt of it, when he fuppofes, with him, that they are included within the furrounding Hea- R vens?
66 F. Malebranche Concerning Book VI, vens? Bat he ridicules himfelf, by drawing his Proofs from their Gravity and Lightnefs. If Ele- ments, fays he, were Infinite, there would be an Infinite Heavinefs and Lightnefs •, which cannot be: Ergo, &c. Thole that defire to fee his Arguments at length, may read them in his Books \ for I reckon it a lofs of Time to relate them.
He goes on in the Seventh Chapter to prove, That Bodies are not Infinite; and hisfirlt Argu- ment iuppofes it neceflary for every Body to be in Motion, which he neither does nor can de- monftrate.
in the Eighth he afTerts, That there are not many Worlds of the fame Nature, by this ridicu- lous Reafon, That if there were another Earth befides this we inhabit, the Earth being ponderous of its own nature, it would fall upon ours, which is the Centre of all ponderous Bodies. Whence has he learned this, but from his Senfes?
In the Ninth he proves, That it is not fo much as poffible that there mould be feveral Worlds, becaufe if there was any Body above the Heavens, it would be limple or compofed, in a natural or violent State; which cannot be, for Reafons< which he draws from the Three forts of Motions already fpoken of.
In the Tenth he afferts, That the World is Eternal, becaufe it cannot have had a Beginning, and yet lalt for ever •, becaufe we fee, that whatever is made, is corrupted in Time. He has learned this likewife from his Senfes: But who has taught him, that the World will always endure?
He' fpends the Eleventh Chapter in explaining what Incorruptible lignifies; as though Equivoca- tion was here very dangerous, or that he was to make a great Ufe of his Explanation. However, that Word Incorruptible is fo clear of it fell!, that Arijiotle needed not have troubled himfelf with explaining in what Senfe it tfruit be taken, or in what Senfe he takes it. It had been more convenient to define an infinite Number of Terms, very ufual with him, which raife nothing but fenfible Ideas; for fo perhaps we fhould have learned fomething by the reading of his Works.
In the Lair Chapter df this firft Book of the Heavens, he endeavours to Ihew, That the World is incorruptible, becaufe 'tis impoffible it fhould have had a Beginning, and yet laft eternally. All Things, lays he, fabfift either for a finite or infinite Time-, but what is only infinite inonefenie, is neither finite nor infinite, and therefore nothing can fubfift in that Manner.
This is the way of arguing with the Prince of Philofophers, and the Genim of Nature; who, inftead of difcovering, by clear and diftin8: Ideas, the true Caufe Of natural Effe&s, lays the Foundation of a Pagan Philofophy upon the falfe and confufed Ideas of the Senfes, or upon fuch Ideas as are too general to be ufeful to the Search after Truth.
I condemn not Arijiotle for not knowing that God has created the World in Time, to manifeft his Power, and the Dependency of Creatures; and that he will never deftroy it, to (hew that he is immutable, and never repents of his Defigns: But I may find fault with him for proving, by trifling Reafons, that the World is of Eternal Duration. For, though he be fometimes excusa- ble as to the Opinions he maintains, yet he's for the moft part intolerable as to the Reafons he alledges, when he treats of Subjects that are fomewhat difficult. What I have already faid, may perhaps be fufficient to evince it ^ though I have not related all the Errours I have met with in the Book whence the former are extracted, and that I have endeavoufd to make him fpeak plainer than is cuftomary with him.
But for an entire and full Conviction, that the Genim of Nature will never dilcover the fecret Springs and Contrivances of it, it will be convenient to mew, that his Principles, upon which he reafons for the Explication of natural Effe&s, have no Solidity in them.
'Tis evident that nothing can be dilcover d in Phyficks, without beginning with the moft limple *De Carlo, Bodies -, that is, with the Elements; into which all others are refolv'd, becaufe they are * con- 1. 3. c. 3. tain'd in them either actually or potentially, to fpeak in a Peripatecick Stile. But no diltin£t. Ex- plication of thofe limple Bodies can be found in the Works of Arijiotle ■, whence follows,, that his Elements being not clearly known, 'tis impoffible to difcover the Nature of Bodies which are compos'd of them.
He fays indeed, that there are four Elements, Fire, Air, Water and Earth ■, but he gives no- clear Manifeftation of their Nature, by any diftin6t Idea: He pretends not that thofe Elements are the Fire, Air, Water and Earth that we fee; for if it were fo, our Senles at leaft would afford us fome Knowledge of them. I grant that in feveral places of his Works he endeavours 10 explain them by the Qualities of Heat and Cold, Moilture and Drynefs, Gravity and Levity. But that Method is fo impertinent and ridiculous, that it cannot be conceiv'd how fo many Learned Men could be fatisfied with it; which I proceed to demonltrate.
Arijiotle pretends in his Book of the Heavens, that the Earth is the Centre of the World, and that all Bodies which he is pleas'd to call limple, becaufe. he fuppofes that they are mov'd by their own Nature, mull move by limple Motions. He afferts, that befides the Circular Motion, which he pretends to be limple, and by which he proves that the Heavens, which he iuppoles to move circularly, are a limple Body, there are two other limple Motions ■, one downwards, from the Cir- cumference to the Centre -, and the other upwards, from the Centre to the Circumference: That thofe limple Motions are proper to limple Bodies, and conlequendy thatEatth and tire are fuch Bodies -, one of which is altogether heavy, and the other perfectly light. But becaufe Gravity and Levity may be proper to a Body, either wholly, or in part, he concludes that there are two other Elements, or limple Bodies, one of which is partly light, and the other partly ponderous, viz. Water and Air. Thus he proves that there are four Elements, and no. more.
It Chap. V. The Search after Truth. 6f i It is plain to all thofe who examine the Opinions of Men by their own Reafon, that all thofe Propofitions arefalfe, or cannot atleaft betaken for clear and undeniable Principles, which may afford very plain and diftincl: Idea's, whereon to lay the Foundation of Natural Philofophy. "lis certain that nothing can be more abfurd, than to eftablifh the Number of Elements upon the ima- ginary Qualities of Heavinefs and Lightnefs; faying, without any farther Proof" that fbnie Bodies are ponderous, and others light, of their own Nature: For if any thing may be af'ferted without. Proof, it may be faid that all Bodies are naturally heavy, and endeavour to approach the Centre of the World, as the place of their Reft. And the contrary may be alTerted too, viz. That all Bo- dies are light of their own Nature, and tend to rife to the Heavens, as to the place of their great- eft Perfection. For if you objeft to him who maintains the Gravity of Bodies, that Fire and Air are light ■, he needs but anlwer, that Fire and Air are not light -, but that being lefs ponderous than Earth and Water, they feem to us to be light: And that it goes with thofe Elements, as with, a piece of Wood that appears light upon the Water -, not by reafon of any natural Levity, fince it falls down when in the Air; but becaufe Water being heavier, feizes the lower Place, and forces it to afcend.
On the contrary, If you objeft to him that defends the natural Levity of Bodies, that Earth and Water are ponderous -, he will likewile anlwer, That thofe Bodies feem heavy, becaufe they are not fo light as thofe that furround them: That Wood, for inftance, appears to be ponderous when in the Air, not becaufe of its natural Gravity, fince it afcends when in the Water, but becaufe it is not fo light as Air.
And therefore 'tis ridiculous to fuppofe, as an undenia^p Principle, that Bodies are either light or heavy of their own Nature; it being, on, the contrary, evident, that none has the Force of mo- ving it felf, and that 'tis indiffetent to be moved either upwards or downwards, to the Eaft or to the Weft, to the South or to the North, or in any other pofrible manner.