Page:Mathematical collections and translations, in two tomes - Salusbury (1661).djvu/27

2 sible: Since that it is necessary to introduce in Nature, substances different betwixt themselves, that is, the Cœlestial, and Elementary; that impassible and immortal, this alterable and corruptible. Which argument Aristotle handleth in his book De Cœlo, insinuating it first, by some discourses dependent on certain general assumptions, and afterwards confirming it with experiments and perticular demonstrations: following the same method, I will propound, and freely speak my judgement, submitting my self to your censure, and particularly to Simplicius, a Stout Champion and contender for the Aristotelian Doctrine.

And the first Step of the Peripatetick arguments is that, where Aristotle proveth the integrity and perfection of the World, telling us, that it is not a simple line, nor a bare superficies, but a body adorned with Longitude, Latitude, and Profundity; and because there are no more dimensions but these three; The World having them, hath all, and having all, is to be concluded perfect. And again, that by simple length, that magnitude is constituted, which is called a Line, to which adding breadth, there is framed the Superficies, and yet further adding the altitude or profoundity, there results the Body, and after these three dimensions there is no passing farther, so that in these three the integrity, and to so speak, totality is terminated, which I might but with justice have required Aristotle to have proved to me by necessary consequences, the rather in regard he was able to do it very plainly, and speedily.

.What say you to the excellent demonstrations in the 2. 3. and 4. Texts, after the definition of Continual? have you it not first there proved, that there is no more but three dimensions, for that those three are all things, and that they are every where? And is not this confirmed by the Doctrine and Authority of the Pythagorians, who say that all things are determined by three, beginning, middle, and end, which is the number of All? And where leave you that reason, namely, that as it were by the law of Nature, this number is used in the sacrifices of the Gods? And why being so dictated by nature, do we atribute to those things that are three, and not to lesse, the title of all? why of two is it said both, and not all, unless they be three? And all this Doctrine you have in the second Text. Afterwards in the third, Ad pleniorem scientiam, we read that All, the Whole, and Perfect, are formally one and the same; and that therefore onely the Body, amongst magnitudes is perfect: because it is determined by three, which is All, and being divisible three manner of waies, it is every way divisible; but of the others, some are dividible in one manner, and some in two, because according to the number affixed, they have their division and continuity, and thus one magnitude is continuate one way, another two, a third, namely the Body, every way.