8. The fifth and last Objection is against our concluding a Substance distinct from Body, from the Homogeneity of that immediate Crystalline Matter out of which the Fœtus is efformed, suppose in an Egge, the same being also observable in other generations. To avoid the force of which Argument, it is denied that there is any such Homogeneity of parts, but that there are several Heterogeneal particles, though to us invisible which being put upon Motion by the heat of the Hen or some equivalent warmth, like particles will be driven to their like, and so the Chicken will be efformed: But that to acknowledge any other Archeus, brings inextricable difficulties along with it. For where, say they, were all the Archei which shap'd the Wasps out of an Horse's Carcase? Are they parts of the Horse's Soul, or new intruding guests upon the old ones being ejected? If the former, then the Soul of an Horse is divisible, and consequently material, or, if you will, truly Matter: If the latter, where were those little Intruders before? Or be they so many sprigs or branches of the common Soul of the world? But if so, why have they not one common sense of pain and pleasure amongst them all? But to all these I answer in order.
And to the first part of this Objection I say, That it cannot but be a very strong presumption, that Nature intends an utter Homogeneity of Matter before she fall upon her work of efformation, she so constantly bringing it to as perfect Homogeneity as we can possibly discern with our Senses. And there being no conceivable convenience at all in the Heterogeneity of parts, I think the conclusion is not rash, if we averre that the immediate matter of efformation of the Fœtus is either accurately Homogeneal, or if there be any Heterogeneity of parts in it, that it is onely by accident; and that it makes no more to the first work of efformation or organization of the Matter, then those Atomes of dust that light on the limners colours make to the better drawing of the picture. For to say that those sundry sorts of particles put upon motion by external warmth do gather together by virtue of similitude one with another, is to avouch a thing without any ground at all, against all grounds of Reason.
For what can this Similitude of Parts consist in, if not either in the likeness of figure, or in the equality of agitation or magnitude? Now Bodies of the like figure being put upon motion, will not direst their courses one towards another any thing the more for being alike in shape. Indeed Bodies of like figure of equal agitation and magnitude in a confused agitation may very likely goe together, as we see done (where yet we cannot promise our selves so exact similitude of the particles in their figure) in the thinner Spirits of distilled liquors, that all mount upward; in the Tartarous parts of wine, that are driven outward to the sides of the vessel, in the feculency of urine, that sinks to the bottom of the glass; in the subsidency of this dreggish part of the world, the Earth, if it may so properly be said to subside and be at the bottom, as in the midst of the more refined and subtile Elements. And so in like manner the Fermentation of the matter which precedes the efformation of Creatures may haply arrive to some such rude effect as is seen in the forenamed instances: but it can never amount to such an artificial contrivance of Organs as are in living Creatures.
