ENPages That Need Review
Morton, Charles, 1627-1698. Naturall phylosophy. A system of physicks : manuscript, 1706. MS Am 2523. Houghton Library, Harvard University, Cambridge, Mass.
(seq. 10)
2 Naturall Phylosophy. pref:
more disputes yn[then] any other point of Phylosophy so yt[that] ye[the] grea test part of it is made up of opinions and conjectures how yt[that] comes to pass which appears to be; this they call ye[the] solving the Phenomena of nature. you may remember in Logick the rule of setting probable opinions is by sense, observation, experience, and induction; now because some things fall out in a place, or age more observable yn[than] in another; and because also men in several places and times are born of more yn[than] ordinary re ach. Sagacity, oppertunities, and encouragements; and last ly because there is a mutual subserviency of arts, and like stones in an arch which support each of them, and some of these have been at several ^times and by degrees improved, as for in stance, Printing, optick-glasses, chymistry, anatomy, Botanicks, hence it is, yt[that] latter observants do contradict ye[the] former Hypotheses, or Suppositions; and therefore these new discoveries do beget new suppositions, which after observations will be again regulating; so yt[that] in this matter we cannot say certainly what is ye[the] very truth, but what seems most probable according the ye[the] discoveries already made. and hence grows a distinction of ye[the] old, and new Phylosophy and there will be a newer still (in all likli hood as to some particulars) even unto ye[the] end of ye[the] world.
where new appearance is before ye[the] eyes,
new suppositions thereupon arise.
and yet notwithstanding this uncertainty, it is not impertinent for men to be inquisitive unto ye[the] mystery of nature naturall, viz. (ye[the] creation) which is ye[the] work of nature naturing ^viz. (the creator) because it makes for ye[the] glory of god and our own good: yea it is his command yt[that] we should meditate upon all his works, both of creation and providence. its Davids practice; Psalms 143 5. I meditate on all thy works. I muse on ye[the] works of thine hands. this is ye[the] travel yt[that] god has given to ye[the] sons of men to be exercised in it. Eccl: 3.10. yea, though it be perfectly unconq uerable by ym[them]: he hath made every thing beautifull in its time. also he has set ye[the] world in their heart, so that no man can find out the work that God maketh form ye[the] beginning to ye[the]end: Eccl: 3.11. See also Job 11.7: yet hath he set it in their hearts. he hath given ym[them] an instinct of enquiry; and pleasure concomitant to encourage them. ye[the] works of ye[the] Lord are great; sought out of all ym[them] that have pleasure therein. psa: 111.2. it is as prov: 18.1. through desire a man having separated;
(seq. 11)
chap. 1st: Natural Phylosophy 3
Himself, seeketh and intermedieth with all wisdom: a fool has no delight in understanding. &c: So yt[that] you see it is naturall The ology that men should be industrious in naturall phylosophy.
though many cant fully know what God has done,
yet it is his duty to think theron.
besides ye[the] will of God, ye[the] need and convenience of man may stir us up hereto, for whatsoever is our raiment, meats, and medicine hath its ground in Naturall Phylosophy, or knowledge, so much as we can get thereof. it would be convenient to ha ve knowledge that is good herein for husbandry & houshold affairs: but ye[the] Physitian had need be very expert, a man of great industry, and sharp observation, and of a Judicious composure of mind to make solid inferences from well observed experiments; men of Esculapian Genius, and not ye[the] dull-heads of ye[the] universities, who are of too loose inclinati ons to be lifted up among ye[the] clergie.
all men had need of Physicks but Physitians
should be herein not fidlers but Musitians.
this I thought good to promise, yt[that] you should ot be dis-hea rtned when you meet with diversities of opinions in our foll owing discourse. and because ye[the] former Phylosophers had their method more Systematically, yh[with] ye[the] latter, I have therefore chosen their method and noted ye[the] others matter by ye[the] way in those places where I observe a discrepance.
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Chap: 1:
Of Physicks or Natural Phylosophy in Generall.
of Physicks in generall note its definition and division. 1 Definition, Physics is a science of naturall body as naturall: in this observe ye[the] Genus and Difference. {:face. 1 Genus, Science; having all it's requisites as is shown in ye[the] pro 2 riall (body); formall as naturall; materially naturall body may be the object of Severall arts, and Sciences. as of Mathematicks, as measurable: Opticks, as visible:
(seq. 12)
4 Natural Phylosphy chap. 2nd
Medicine as healable &c:
but formally as naturall is ye[the] [?] [?] object of Physicks only by naturall is meant only having matter and form conjoined and diverse affections, accidents or [??ties] consequent there upon yt[that] conjunction; as is afterwards more fully shown.
2 Division of Physicks into 2 parts
{General & Special
1 the General part of physicks treats of natural body in generall with its generall principles. and affections.
2 the speciall part is of ye[the] several species thereof distinc tly considered, either distributively or collectively.
1 distributively, or separate, and so naturall body is either {Simple as Elements of which other bodies are made ---------{or ---------{mixt {Imperfectly as meteours. {Stones -----------------{perfectly---{Inanimate, as {Mettalls ---------------------------------{----------------------{Mineralls ---------------------------------{animate {Insensible, as Plant. -----------------------------------------------{sensible, as Animal {Medicine, Opticks, Metaphysicks all} ------{Irrratio: Brute: {of bodies treat, Physicks as Naturals}-------{Ratio: man:
2 Collectively or joined into one mass, and so naturall bo dies considered are called world or universe.
[Bodies into their several kinds disperse,} {or else collect and call it universe.}
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chap: 2:
of ye[the] Generall part of Physicks
In this is considered 3 things, ye[the] object, its principles, & affections.
1 the object of subject handled (natural body in generall) as is is proscinded from all its species by precisive abstraction, and considered not as any particular body, but only in the generall as it is contra-distinct to spirit; in the division
(seq. 13)
chap. 2nd: Natural Phylosophy 5
Of Substance body hath matter; Spirit hath none.
{Body in generall prescinds from all} {The species yt[that] under it do fall.}
2 The principles on which naturall body dos depend as a thing principled (in taking beginning by, for, from, out of ym[them]) are of 2 sorts, Externall, and Internall.
1 Externall are those by and for which (not out of which) naturall body is made, and these are ye[the] two Externall causes Efficient and End.
1 Efficient whose definition in generall of in Metaphysicks is treated ^of but as applyed to naturall things it is defined by Ar istotle, yt[that] principle by which mutation is made att first really.
2 The End ye[the] principle for which (or for whose sake) a thing is; this is first intentionally as ye[the] other is really for ye[the] End dos first move ye[the] Efficient to act.
{External principles are what do make} {the efficient; ye[the] end is for whose sake}
2 Internall principles defined by Aristotle, those yt[that] are not made up one of another nor of any other thing, as Physicall components, but out of them are all things either as compon ents or terms. Components matter and form; Term privation.
1 Privation (physicall) is an absesce of some form to be introduced ye[the] words (to be introduced) make it differ from Privation Logicall which is ye[the] absence of any form whereof ye[the] nature is capable without respect to its future introduction. thus ye[the] blindness of a Dog before ye[the] ninth day is a physicall privation, because yt[that] sight will naturally come in its time; but if ye[the] Dog be made afterwards fully blind ye[the] same numericall sight cannot be re called, or become future, and therefore it is a Logicall privation. so absence of Life in an Embrio (or yet Imperfect Animal) is pr ivation physical; but in a carcase it is Logicall; hence that common saying, from privation (Physical) to habit is progress; from privation (Logicall) to habit is not regress: Therefore Lazarus and Bartimeus had not ye[the] same numeri call life and sight restored to ym[them], but a new created by ye[the] power of christ and bestowed upon ym[them]
{Physicall privation notes futurity} {but Logical still ye[the] same deny,.}
(seq. 14)
6 Naturall Phylosophy chap. 2:nd
This Physical privation is ye[the] principle of Generation only & not of ye[the] thing generated. of ye[the] generation, because it is in ye[the] Definition thereof ; for generation is a change from privation (as not being) to be ing ; not of ye[the] thing generated, but by accident; for it is of too mean a nature as a privative to produce a positive being : and therefore some allow it to be only a condition (without which a thing cannot be) and not a principle att all. Such a condition indeed it is ; for a th ing cannot be made, but out of or from (as a Term) that which it is or hath not: so ye[the] Prolifick seed must first be void of ye[the] soul be fore yt[that] by ye[the] union of ye[the] soul there to it be generated, or become an Animall.
{not of ye[the] thing generated privation} {is principle, but of ye[the] generation}
2 Form is a substantiall (or rather Essentiall) principle of natur all body, which by active union with ye[the] matter doth constitute it some species of bodies. so ye[the] rationall soul (ye[the] form of man) united actively with ye[the] humane body (ye[the] matter of man) doth constitute in ye[the] species of man distict from other Animalls ; therefore the soul separated is not man ; nor ye[the] body after Death (for it is then but a carcase) but only when they are in Essentiall union ; as is before Death, and after ye[the] Resurrection.
N: note, ye[the] word (form) is used very Equivocally; in Logick it is ta ken for any positive accident, that [inhares?] in a subject; and so it is opposed to Logicall privation (ye[the] absence of any positive form i.e. Acci dent) so also it is used in ye[the] ante-pradicamental denominations, & concrete words where we find a form (i.e. an accident) denomina ting and thus analogically it is applyed to things of art, Speech, morall actions &c: whence ye[the] distinction of materiall, and formall (as you see in ye[the] use of Logick) is said properly to belong to Body, but by analogy, (proportion or similitude) it is applyed to concrete Accidents ; especially in artificialls, in objects, in Terms of ye[the] first and second notions.
But here in Physicks it is taken only for ye[the] cheif Essentiall part that gives specifically being to a naturall body ; and therefore also it is called substantiall form, to distinguish it from all accid ents which are said to be consequentiall and secondary to ye[the] form, and many of ym[them] arise from it, as others do follow and arise from the matter. 'tis not indeed a substance, nor diectly in ye[the] first predicament, because it is an incomplete being in yt[that] it is but a part: yet' 'tis said to be substantiall, because 'tis an Essen tiall part of a true substance, namely Body.
But latter men Do think the Essentiall form of most things
(seq. 15)
chap. 2nd: Naturall Phylosophy., 7
to be made up on an aggregation of accidents, and therefore do not allow ye[the] term (Substantiall) to any form but ye[the] Soul of man. see Mr Boyles treatise of Essentiall forms: this form is a principle of constitution only to ye[the] naturall Body, whereof it is an Intern all constituent part, not of ye[the] Generation, whereof 'tis a consequent.
{Essentiall form is but Constituent} {of Body: Generation's consequent.}
'Tis twofold, Materiall & Immateriall.
1 Materiall is yt[that] wch[which] is materially deduced from ye[the] power of matt er, yt[that] is not made out of matter, because 'tis a principle; but depen ding thereon as to being, first production and after conservation. so ye[the] forms of bruits, and Inanimates are said to depend on matter: for if they are separated from their bodies (or matter) they cease to exist or be. whereas ye[the] form of man (his Soul being a Spirit) dos exist in a state of Separation. this is pointed at (Gen: 27.) man became a living soul. while other souls are perishing and dying: the forms of bruits (they say) when separated are not wholly anni hilated; but reduced into the power of matter: this Eduction, & Red uction is explained by a simile of soft wax, which has actually but one figure (say round). but it has in it potentially all figures; (as square, long &c:) now if you press ye[the] round ball into a square, you ed uce ye[the] square figure out of ye[the] power (or capacity) of ye[the] wax, but at ye[the] same time and by ye[the] same art, you reduce ye[the] round figure into the power of the matter; from whence you may educe it again at your pleasure, by rolling the square into a ball.
{Materiall forms on matter do depend} {and into matters power, reduc'd; have end}
2 Immateriall form is yt[that] wch[which] dos not at all depend on matter, but only as to ye[the] act of informing; for as to ye[the] act of being it can and dos subsist without it and separate from it; because it is a Spirit creat ed with some relation to matter whereby it differs from an Angel: but as to being, without dependence thereon. This is ye[the] noble soul of man, of which Somewhat before, and more hereafter in proper place.
3Matter is a substantiall principle of naturall Bodies constitu ting it by passive union with ye[the] form. or as some it is a principle out of which naturall bodies are made and into which at last they are resolved, it self still remaining ye[the] same under all changes. so ye[the] same particle of matter may pass under diverse forms in dive rse bodies and yet never be destroyed, or lost; as in a man, Earth; grass, beasts, and man again (as to alimentary parts) & so on, through
(seq. 16)
8 Natural Phylosophy chap. 2nd:
Never so many mutations as you can Imagine.
N. Note the words (as to alimentary parts) are added to singifie that seminall parts of a man do not pass from one man to another, by being added to anothers Substance in nutrition; but are allways ke pt distinct, yt[that] so ye[the] Doctrine of ye[the] ressurection may be better conce ivable by humane reason to be, not contrary to, though above nature but ye[the] alimentary parts (which are allways changing) may become nourishment to another without a contradiction of ye[the] rasing again of ye[the] same numerical body. if all these should be accounted as necess ary parts to ye[the] same body to wch[which] once they were affixed; then every Individuall man yt[that] dyes att any considerable age, must be raised as big as a mountain which would be too harsh for us to conceive
{Matter is passive in ye[the] bodies frame} {and every thing remains ye[the] same.}
this matter is a principle both of generation and constition. of generation, bec: it is ye[the] subject wherein it is performed (natu all generation being allways out of ye[the] presupposed and predispo sed matter) and herein it differs from creation, which is either not out of matter, or out of matter inhabile and indisposed for such a form, as to produce a man out of ye[the] Earth; woman out of a Ribb; bread out of stones &c: such things do always require a supernaturall power to Do ym[them]. 'tis also a principle of constituion, bec: with form it concurrs to constitute ye[the] naturall body.
{Matter's substrait where generation's don} {part of ye[the] bodies constitution.}
Matter is considered in a twofold state and so distinguish'd into{1:st {2:nd first matter is conceived void of all forms, and capable of all not that there is or ever was or ever will be any such matter existing in ye[the] world. for yt[that] confused lump wch (Gen.1.2) is said to be without form (called by ye[the] Poets chaos) had some form suitable to yt[that] confu sion; but it's void of ye[the] form, comeliness, and order, which by degre es appeared afterwards in ye[the] severall species made thereof. yet notwithstanding we may abstract from all forms, matter; and conceive of it in its own distinct nature (like wax yt[that] has no figu re impressed thereon) and so abstractly conceived, it hath two attribu tes power, and indetermined Quantity.
1 power this is 2:fold, universall and Particular:
1 Universall, whereby it is able to receive all forms of bodies success ively into it (like ye[the] said wax capable of any figure you please to Impress) and in this power 'tis said ye[the] essence of matter dos consist.
2 Particular, whereby it is aptly disposed, thro; ye[the] Efficiency of Some Externall agent to receive a particular form; as when ye[the] Embrio is organiz'd & it to Receive a Soul i.e: hath Members fitted to the
(seq. 17)
Chap. 2:nd Naturall Phylosphy 9
Souls operation, and yn[then] it is prepared or disposed to receive ye[the] soul as it's proper form.
2 Particular whereby of: Quantity undetermined i.e. Quantity in it self considered not yt[that] it has no term at all(for there's no qu antity but is finite and so must have its terms). but as it is a dependent on matter without physicall Determination by any par ticular. now as matter is apt to receive this or that form, so this (it's undetermined Quantity.) is apt from ye[the} form to receive this or yt[that] physicall determination; for Every physicall body required certain terms of it's greatness and littleness: they have a greatest as Such, and a least as Such; therefore Gyants and Dwarfs are monsters in nature, and have not ye[the] proper physicall body of men.
Second matter is ye[the] same really with ye[the} first, only as it is in formed with a particular form. even as ye[the] was is ye[the] same bo th before and after some signature or character is impressed on it; therefore 'tis commonly said 1:st matter dos exist in 2nd: N: note, ye[the] Ancient's Doctrine is yt[that] all generations and corruptions, are made in first matter; as to its present form which it hath' (no matter being without one) is truly secon matter, yet (say yy) as to ye[the] form it is capable of, and prepared for, it is first ma tter : so that ye[the] true difference of first and second matter eyes in ye[the] capacity or possession of forms.
{The first and second matters really} {are one, distinct by a formality}
These two principles last mentioned (matter and form) may be considered not only as constituents (of which is Spoken) but also as Efficients; namely as conjoined, they produce all ye[the] affections (attributes or properties) of which is defined ye[the] primary and di rect principle of motion, and rest successively in ye[the] body wher ein it is.
N: note: by motion and rest is not meant these things actually but potentially (which we may call mobility and restableness) for some things never actually move, (as ye[the] centre of ye[the] unive rse) and some never rest (as ye[the] heavenly bodies) and yet both have ye[the] powers of motion and rest (at least passively) Suppo sing therefore a sufficient agent to produce ym[them].
N: note, by primary and direct is meant properly of it self & not by accident, to distinguish from art or accidents. from art as in a clock which moves by art round to shew the time of ye[the] day; whereas by nature (without art) it moves down wards (and obsticles being removed) falls to ye[the] ground. so al so from accidents, as a man sees by his visive Power;
(seq. 18)
10 Natural Phylosophy chap. 3: (a quality and accident) but not primarily , for it is from ye nature of an animal to which that power belongs. Nature is two-fold universall and particular. 1 Universal is a principle of motion and vest, whereby Bodies are carried contrary to their particular natures to preserve ye universe (like good subjects in a common wealth, who will forgoe their private Interest for ye publick benefit) so he avy bodies ascend (being suckt up) to avoid a vacuity, wch universall nature doth abhor. 2 Particular is a principle of motion and rest in every par ticular body for its own conservation, so heavy bodies des cend to: {nature particular it self resigns} {to correspond with universe designs} chap: 3: Of Affections of Naturall Body in General These are four Quantitiy, Time, Place, and Motion (some add a fifth namely Quality. Quantity determined, wch as to its essence or being (extension) flows from the matter, as to its determination from ye form; and from this it is yt bodies are extended, finite, & Divisible. Extended, so as to have parts out of parts, which cannot be together in ye same part of ye whole space; and hence every body, or part, can come thereinto, unfels yt be vemo: ved which was therein. See ye chap: of Quantity in Logick finite, because of ye determination, though we know not where (or how far of) they are. Henceone defines body matter and figure considered together. (Dr Petty of duplicate proportion) now figure is ye termination of Quantity, or at least sup: :poseth ye termination, and there's no body but hath its figure. Divisible infinitely, as is explained in ye prodicament of of Quantity, namely by our thoughts, though not by our ha: :ands; but indeed this is scarce allowable to physically Body, though it may be to mathematical; bec: there is a Least
(seq. 20)
Naturall Phylosophy chap. 3
and so deceive us (for sometimes ye clock strikes earlyer and sometimes later yn it should) therefore, here is principally to be understood the motion of the Heavenly bodies (wch is more regular and constant) as that of the Sun, whereby hours, days, and years are measured.
Thus by ye motion of ye Centre of ye Sun 35 degrees or 15°/360 from east to west, of ye whole circle where in it is *for that they supposed to move) we measure and account ye time of an hour: and by its motion from west to east round its supposed annuall circle, we measure or account ye time of a year: yn by applying this duration of ye sun in motion to ye duration of any other body, or bodily action, we say it hath lasted (or had duration) one hour, or a year; of wch see more in ye predicaments of Quantity & whereness. This measure of ye duration of bodies is called Externall time, bec{ause} it is externall to ye Sun or its motion. N note, D{octor} Petty, among his novel deinitions calls time the image of motion/ but I Think it move intelligibly expressed by ye measure of durations; or as Mr Boyl, duration meassured. Duration measured by Heavens motion, gives of External time ye perfect notion.
4. Motion, or rather (mobility) the passive power is a change from one term to another, ye two terms are from which, and to which, from which is yt wch is left in motion. to which is yt wch is acquired. and from this latter (to wch) motion derives its unity: for, if I move my hand to a place and make three stops by ye way, yn have I so many terms, and therefore move that distance by three motions; whereas, if I make No stop, 'tis all but one motion, having but one term, to which, at ye end thereof. Species of motion are commonly acounted Six, whereof Instantaneous. 2 Successive. 4
1. Generation is a motion from an Essential forms not being to its being in ye matter. as ye Generation of man. 2. Corruption is on ye contrary from being to not being, as ye Death of a man. these two are called Instantaneous, not that they are in ye same instant, but bec{ause} they are in two immediately succeeding instants; for so a man may be alive in this instant, and dead in ye next. N: note, 'tis a common saying, ye generation of one thing is