to wash away his eye-sight what kind of thing he thought whiteness to be he answered warily That sure it must be a bright lightsom colour and what blackness was he said That must be a dark colour which two took in all that he had to say of colours and that little too was utter'd from the glimmerings of sight in him he having so much of the Moles eye that if he held his face to the South and lookt up he would say whether it were day or night And if all our eyes had been of that make we should have known no more than those two nor no more of them neither And what we do feel of them as we are sets so close to us as we are such or such that whatever wants the tools that we have shall never feel the things that we feel the things being wholly begotten between the organ and the object the tool and that it works upon Now God having no such bodily organs by which to take in things secundum habitudines nostri and such an have-likeness being as needful on the behalf of the organ and object both for the begetting of a sensation or feeling as the make of such a screw is to wind in to such another or the mutual fitnesses and yernings of kind are to the begetting of the like in those that do so 't is clear he can no more be brought down to do the one than to that other So that that which to us is World seen or unseen to him is Being life might springsomness self-entwining law of doing seed teemingness and such like Thus day and night light and darkness are both alike to him 1000 years as one day 1000 years to come as yesterday when it is past past and to come as now impenetrable or unthroughfaresom as penetrable body as emptiness hot cold wet dry hard soft cleavesom and the like nothing at all no more than they would be to our own souls out of the body heaven and earth not far and wide asunder nor to our own thoughts that can be now in heaven and the next now on earth lastly all bodiship with those its belongers which make it sensible unto us coming not at all into that idea that God Almighty frames of them any more than his idea of them comes into our feeling and his idea or likeness of them being nearer to that analogy they would bear to us were we all ghost inasmuch as he is so it follows that there are no such things as we may think belonging to extended bodies sundred from our ghesses at them secundum analogiam hominis or the business they have to do one with another secundum analogiam sui bodies being one thing to us and themselves another thing to God and Ghost So the wide thick all-to-be deckt heap of visible beings may be swallowed up in the altogetherness of Gods All-fillingness as well as the long chain of ages from the worlds first to its last in the only one now of his Everlastingness And this ends the second Head wherein we were to shew How the Worlds vastness behaves it self towards Gods Immensity In both which having seen what the Worlds lastingness and roomth is as it concerns that boundless Being which is neither timesom nor roomthy and vvhat its bulk is to the same being as immense to those ghostly beings vvhich though they are in time are not yet in any room where 't is found that time has no length but as it looks to timesom beings nor has bulk vvideness or thickness but as it stands to body we have perhaps open'd a fair gap for the better knovving vvhat the World is unto our selves vvho as vve are men and made up of ghost and body both are even a part of it and take up time and room in it CHAP. IV. THe dealing or business that is betvveen body and body being as real as that betvveen body and ghost and body and us vvho are body and ghost mingled it being as sure that one body cannot penetrate another as 't is that a ghost can that the vvhole throng of bodies and each one in it is extended as that a ghost is not so and that a piece of body may be cloven asunder or stirred so and so as 't is that a ghost can be neither like it having seen vvhat body is to God and Ghost it seems novv as much behoving us to sift out vvhat body is to body and us In the doing of vvhich vve shall endeavour to shevv hovv far body or the vvorld of bodies may be stretched out hovv small a piece of body may be crumbled hovv svvift or hovv slovv either may be moved And also because vve find the stuff of body of a more flitting kind than the ground-vvork or substance of ghost Hovv long it has or might have already been and hovv long it does or may last And forasmuch as body may happily shift its being as vvell as its seat Whether there may not have been some bodies or vvorlds heretofore vvhich novv are not And last of all vvhilst one may be a great vvay off from another Whether some are not so far from our place as to be far also from the vvorld in vvhich vve are placed Of each of these as they vvill best fall in vvith that train of thoughts vvhich vve have framed about them vvithout aiming at any better rangement for them The first Head about extension in the whole or the utmost reach of bodies will fall into these things to wit Whether the world be boundless or bounded And if bounded what 't is that bounds it whether body or emptiness And if either Whether they be bounded or not which shall be likewise set down in somewhat a mingled way as they may lucken most readily to come into mind Having erewhile said That manifold lengths of time coming one after other could never make out an Eternity or a being boundless in abiding so here we say That the cleavesom bitlings of body heapt one upon another can never make up an Immensity or a being boundless in its bulk somness but now the world is all heapt up of such little bits therefore we gather thence that it cannot be boundless in its bulk The reason of the thing to me is clear thus Every thing that may be riven apieces may have its pieces told and every tally by which we tell things must be either even or odd every one that is even may have one put to it to make it odd every one that is odd may have one put to it to make it even and every one that may have one put to it is not infinite It follows then that if there be no parts but may be numbred and no number but must be finite that whatever is made up of parts is finite too its parts being told by a finite tally Now as to a number beyond the numbers of Arithemetick I must be so bold with it for once as to ask
as there might be a growing every day more mighty and more wise from everlasting that Being must needs be as infinite in wisdom and mightiness as God himself because as infinite in those two as he is in his everlastingness in which he is no less infinite than in them All that we want now of making the world a God Cap-a-pe or up to the Brim is only this That such a world would be made by God still and not from everlasting of it self as he is But do but put it next into that same boundless roomthiness and abiding whereupon 't is said they would jump into one roomthiness and abiding and which are as much of themselves as God himself is and were and will be for all him from everlasting to everlasting and then I think he will have set before us such a Hoghen moghen Leviathan that that of Holy Job would be but a kind of Spratkin to it ward and the bigger one of Mr. Hobbes would never be enough to make Anchovy-sauce for it Though indeed I cannot think he meant no better yet weighing these things I must needs say He seems to be a setter forth of strange gods and looks as if he had given us Tentamina de Deo for the nonce And for my part if I did but think there were or could be any such thing as springs thus kindly from the seed which he has sown it would give me for ever frolicking on 't again and I should go in fear of my life on 't every day I rise and dream full dradly on 't every night I went to bed For I being at no agreement vvith this same hideous Roomster as to the vvay hovv I should behave my self tovvards it vvhile in it hovv to bespeak its forgiveness after doing amiss or how to know when I have done so it may be while I am thinking how all is well and a coaks a coming I may for ought I know be ramping on the snout of it and so have my harmless mistake paid home by a vile mischance and a sudden too with nothing less than the dreadfulness of a grim nip and a dead-doing gripe And this shall be enough to have spoken to the first part of our fourth Head How far of old the world or body has or might have been The other part is How long it shall or may last The Answer to which must be twofold according to the twofold state of the world to wit That in which 't is and that in which it shall be As to the latter There sticks nothing with me but that the world or body may be as everlasting as the soul For I think 't is as impossible that that which is something should make it self nothing as that that which is nothing should make it self something And when we say the body is dying or timesom the soul deathless or endless we do not mean the body should thereby lose its bodyhood but only its suchness It shall be or may be alwayes body but it never shall be or at least never was it body unshifted but after its kind sending forth and taking in of steams and reeks even all along But as to that plight in which the world now is the May be of its lastingness is not to be gathered from the inwardness of the thing for for ought we know body as now 't is may last as long as body renewed and cleansed by fire as hereafter it shall be But we are altogether to look outward to the will of God who as he hath said to the Sea Thus far shalt thou go and no further in room so has he said to the World Thus far shalt thou go and no further in time The last day and hour of which though no man knows yet I think 't is not much harder to pitch a time beyond which it shall not be than 't is to find out a scantling beyond which the roundle or globe of the earth is not as now For whether we hold That the same body which slept shall rise again that very flesh blood and bones which it lay down as Holy Church seems all along to have believ'd or whether we will have it That the same body because the same Man with body beghosted rises as some of the uppermost seat of Philosophers at this day have themselves thought and wonne upon others to think so too Inasmuch as both of them are acknowledged to be made of stuff already in being it comes all to one As sure as we are that the body shall rise again either way so sure are we that this world shall hold no longer than till all the stuff that is now in the world be wrought up into bodies rising again But then we are not only sure that the body shall rise again but we have the same Word of God for it That it shall do so in the world in which now 't is though not in the world as now 't is but chang'd in its kind of worldhood as that shall be in its kind of bodyhood the new heavens and the new earth being as we think but old bodies new drest So that we are sure too that at the ending of the world there must be stuff enough left unmade up into Manish bodies wherewith to frame a new heaven and new earth without making more of nothing and that this world shall hold no longer than till then Now though the heavens and the earth have dealings with one another yet they do not make over to each other any thing that is bulky or weighty that we can find so whence we may make bold to say over and above That all bodies that are to rise again are made of the same mold or ground that the first was that is taken out of the earthly world not out of the heavenly bodies Whence the world is to last no longer than till the earthly stuff for rifing bodies be spent with leaving enough for an earthly world besides If then we do but know how the earths globe or that of it that lyes fleshward bears it self to the throng of mens bodies made out of it we may at length come at such a bound of time or term of years beyond which we may be sure the world shall not hold out And if we were but well aware how much the innermost bodies enwomb'd in the earth had to do with the making of ours we might come a great deal nearer the business than otherwise we are like to do But setting aside the Excellent Mr. Boyle and Kircher almost all men that have delved into the bowels of the earth to fetch us any tales of under-ground bodies have done it rather to make themselves more rich and wealthy than either themselves or any body else more wise or knowing So that we are much at a loss as to the kind of those things that are hidden there and whether according to the Laws that God has set to himself in drawing one thing out
of another in those Workhousen which we find he has set up the fleshly body of man may at length be carved out of them or Whether there be any little spungholes or crannies by w ch one may soak through to the other Again What we do find at our utmost depths or bores whequarries of stone Mines of metal or layers and veins of barren earths and sapless medlies we can't tell how far they may be tiew'd and drest and mingled so as at length to be be made fit for the food of body to make it wax when well as we see they may for the health of the body to make it well when sick And yet again The sundry unevennesses in the depth of those layers that are made of sapful and growthsom earths lead us into another Wilderness and leave us there For like as sometimes we find Gold a thing that changes us much but feeds us little as fleet as the roots of shrubs in Peru or the West Indies sometimes among the shallow waters that drill between the pebbles in the Falls of Guiny or Africa whilst the Gold Mine at Chremnitz is no less than 160 fathoms deep as we have it from a good Hand upon the place So in like manner those things that feed and biggen us lye in the earths globe at full us uneven depths For while salt a thing that helps as much to live and get life for others too sometimes floats on the top of the Sea and is thickned in the open Beds at the salt-making Marshes of the Isle of Rhe and Xantoign Provence and Messina or digg'd in the Isle of May and fetcht up at the Wiches in England from easie depths We have it for truth That near Eperies is a Salt-Mine 180 fathoms deep and a Sal gemma Mine in Poland no less than 200. Though for the most part it will hold good that you cannot dig many spades in mold or growthsom earth before you come at a dead soyl Supposing then to make short of a thing that may more easily be made long That the wet and dry surface of the earths roundle to the depth of mans height one place with another may be made up into the bodies of mankind and with the well-skill'd F. Taquet That at Dooms-day a less cantling of it than England which we reckon above the thousandth part of the Globe will be enough to hold all the dwellers of it and their children that ever have been or in likelihood may be hereafter till then though the world should last 10000 years Then are we sure this world shall never last beyond a thousand times ten thousand years how much soever it may be guest to fall short of it Which being the whole that we think needful to speak under an Head that has so much room to spread upon and so little of boundedness to winde up in we shall take forth to our last which is CHAP. VII WHether there may not have been some other worlds or world before ours was or Whether there may not yet be some such a great way off while this of ours is Answ A moreness of worlds and a soonerness of this world may alwayes be and often are grounded upon a like way of reasoning that is the boundless and everlasting power and goodness of the Almighty Maker for so pleads the avoucher God being all way boundless in power and goodness and every where withal wherever and whenever he is he may give shew of his power and his goodness there being nothing to hinder his making worlds elsewhere than where this was pitcht or other-while than when this was begun but only time and room imaginary which are nothing and it being good in it self for a world to be the more of them there were or the sooner they began so much the better Now if all this makes any thing for a moreness or more earliness of worlds by the self-same Argument we may hold That this world began sooner than we are told it did begin Which is both impossible to be and wicked to think For the Maker Almighty being everlasting as well as all-filling and ever as well as then boundlesly powerful and good and it being good in it self for this world as much as for any former or other world to be Why might he not 10000 ages before the world was give it its bidding to step forth whilst the sooner it was the better But we must also note That the Argument drawn from Gods unbounded power and goodness as looking towards the behoof of the Creature will ever fall short upon this score For why there is not a full reckoning up of those attributes of his that have to do in the work boundless wisdom and good liking being left out For we are to know That then only infinite power and goodness could make the world when infinite wisdom and good-liking thought it meet that such a being should begin to be Now that was when we read in Moses it did begin to be Whence I think it follows That it could begin no sooner For infinite wisdom pitching upon that time for its beginning chose out the very best time that could be lighted on for its beginning Had it then begun sooner it had been better for it not to have begun so soon But to mistrust boundless wisdom to contrive so that it might have better been contrived is to unmake its boundlesness And to pitch upon two or more best times for a thing to begin in is to pitch upon one of the worser kinds of awkwardness Hence then we gather thus much That as boundless wisdom took in with a moment wherein it was deem'd most meet that Creatures should begin so are we to think again it settled upon a certain number of Creatures which it was best of all should sometimes have beginning For if there were no more reason why God should make the world then when he did make it than why he should make it sooner or later than he did it had nere been made at all any more than it was made sooner or later than it was and if there were no more reason why he made so many beings in the world than why he should make more or fewer he had never made so many at all any more than he made fewer or more than he did make Now the same most trustful witness that tells us when the world began telling us also that it was in the beginning that is if I understand the first word in the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of those things that were ever made or before all worlds or the first made bodies were the heaven and the earth which now are and when he tells us what things were then made tells us also that they were made up into a world that was one And the same argument that makes for worlds more or sooner proves also with the same strength that our own world was more or sooner or might have been
eternity an Everlasting Now Time is on and on past at hand and to come Am speaks was and will be in eternity The words and Grammar that we speak by are matcht to time and can't speak forth eternity We are at a loss for words in some outgoings of the soul and flight of thoughts as we are for some other things that truckle beneath us Doctor Charleton's taking in with eternal time carried on and further strengthned and dress't up by Doctor S. P. His arguments layd down and answer'd by shewing there is no outward eternity at all and if there were it would be no better than none at all The Doctors objection against the Nowness of eternity answer'd The matching of it with the way of the souls being in the body Eternity not such a Now as that of time is but is quite wide of it all and some Thinking is and does to Ghost as bulk to body Second argument answer'd by shewing there would be no run of unmade time between two worlds nor formerness nor afterness The Doctors answer to the known Choak Whether the parts of an infinite length be finite found to be none at all Pag. 12. Chap. III. All Bulk a point to Gods immensity which is altogether as all time a Now to his eternity which is all at once We should never have thought of Room had we not been body as we cannot now think beyond it nor where about souls are in it or our own in the body Many things are which are no where Whereness is too much a kin to place to suit Ghost if we could but help it by a better word The kind of some things stands in their being or knot being according to somwhat Things coming into senses are such only to those that have them Our understanding of things is nearer a kin to them than our feeling of them Sense mistakes and misshews and thereby reason often misled What we feel we know not nor can help another to know The new knowledge of Light from Master Newton don't help the sight of it The world one thing to Gods Idea another to our feeling Pag. 41. Chap. IV. The outmost reach of Body must needs be bounded Roomth beyond the world can no more be boundless than the world it self Outworldish emptiness an idle thing Gods Almightiness would ask Room as well as his All-fillingness one being as much roomthy as the other Room is no where but where body is Ghost is no more in Room than thought is Doctor More for roomthyness of Ghost and outworldish emptiness taken off God must as well be of some shape as of some Bulk The world may be bounded without Emptyness beyond it The foremost mistake a Dreaming first of emptyness and then of world in the midst of it Whereas room is in the world and not the world in Room about it nor should we have thought of room till 't was made and where 't was made Doctor More 's arguments answer'd by shewing an arrow can't be shot beyond the worlds Selvedge nor arm born out of it the Frame of the world hindring as much as the stiffest bodies waylaying prov'd by the stop of falling Bodies at the Earths middle The world no heap but a set of Bodies lockt fast together Ghost can't carry Body beyond the world The biggest Body can't be fathom'd by place as the least can't be cloven Another world would be neither near this nor far from it To Ghost the biggest Body and the least all one If nothing be between two worlds or Bodies the Rims would touch Answer'd That two Bodies touch somthing must needs be between else onlay'd bodies and inlay'd would be all one Des Cartes and Master White gotten over they must either unsay or make the world boundless Doctor More 's cramp argument brought off The sides of a vessel emptyed of Body would not only not touch but be further asunder than when full A body may stand still and yet shift place Things are so near each other as they can come to be Stirring of Bodies or the room between them comes all to a reckoning If there were boundless room beyond the world its running would be standing still and its standing still running Master Barlow answer'd Body can't stir but in Body All Bodies start saw wise Sirring of Ghost is like skipping of thought God would be no more by halves in two worlds than he is in the two halves of this Pag. 54. Chap. V. Whether Bulk holds of leastings Magnenus layd aside An Atome has not this and that 'T is mated with a now of time An Atome touches secundum impenetrabilitatem longitudinem seminalem made out by the souls closing with the body and some other less heeded touches What is brought against it answer'd as to figure and motion Slow pace is made of Starts and Bearings Bearing is neither rest nor stirring but the keeper or spring of stirring the beginnings of things and the things themselves being two further open'd by the stirring of a watch of thrown bodies the springiness of an egge of brooding of boughed bodies Of sproutings of Breathers Begetting is shifting springs Souls may be shifted in a Blosom of Body and not mov'd Life and soul are two Man the Son of Man Swift motions in likelyhood outstrip time Motion a thing bodyless not ghostly Body as t is lodg'd may move it self All Body as throwfaresom to Ghost as some The nimbleness of Ghosts in their hurryings of Body Of our Saviours Body The Laws of motion enough to stop bodies running a tilt at the middle atome Such laws bind the Soul to the Body even against will God holds us by laws of kind as we do others by those of right Birds curb'd by laws of kind and all things else the lowest things stee'rd by the highest wisdom Pag. 105. Chap. VI. Beginning the world sooner and sooner would nevermake it everlasting but to be so it must be all at once How the world is somwhat besides God Against Doctor S. P. holding the world might have been from eternity No soonerness before world nor time nor ages The world a Decreed world the Decree never a decreeing Gods eternity and the Souls two things infinitely asunder The soul shall never have lived an infinite number of minutes nor reach half or any part of Gods everlastingness any more than an half-way boundless Bulk can reach half his alfillingness God otherwise everlasting than in the root against the Doctor Whatever is in God is forthwith The Doctors argument If nothing to come of Gods eternity 't is at an end Answer'd and his half given him back again to make the best he can of the scurvy recoil of his absurdness and impossibility Something of likeness hinted at What an ill lookt frightful train haunts the Doctors new Tool of a growing Everlastingness Body as lasting in its kind as Soul A time beyond which the world shall not hold out may be fastned on from the sureness of the bodies
Ans It would and it would not and either according as you make the selvedge If you make it as round as a Mathematical circle it would not fly for arrow standing in a streight line from the innermost or centre to the selvedge and there being no more reason why it should warp to the right hand than to the left why this way rather than that it must needs stir no way but stick with its head at the selvedge though it has all the force given it that strong-bow and arm-strong can make together But the shapes of nature being of another kind of make than those of handy-works 't is very likely that the roundness of the world if yet it be round is somewhat otherwise than a true Geometrick circle As we see the ring of the Earth a far less Ball ends not in lines evenly drawn from the centre thither but is bounded with hills and dales and both earth and water with manifold unevennesses much more then are we to ghess such in the bigger roundle of the world Whence 't is that the arrow may have by some lucky rising or other a Bias given it this way or that way as a Coach may be so tickly set upon the surface of the earth as to give it self a trundling one way or other So then the motion would be as touching the world in a bow or arch of a circle upon the very selvedge of it but as touching the Marks-man in a line streight enough on to the eye For it flying in a line as far off as it can according to the steering that was given it it would be seemingly as streight as it can be at all for the nearer the eye comes to a great thing that is bowing the less bowing it seems When we first make a Ness at Land too it seems more a Ness than when we are less off at Sea but when we are just at shore it seems to lye in a streight line with the rest of the Coast And as we are not aware of that bow which is made by all things darted or shot in the air supposing the whirle of the earth because we our selves are running the same round as the great Galileo has altogether made out so neither do we ken that bow that is made by the wheeling of a Chariot onwards upon the round surface of the earth whether it stirs or stands still but we see it run as much flat-wise or in plano setting aside the little risings and fallings of uneven ground as if the outside of the earth were a shire flat or level Nor could Sir Fra. Drake have ever gather'd from the eye that he sail'd otherwise than in a level when yet he sail'd in a circle round about the earth As then whatsoever moves as much in a flat as it can for the earths rim we reckon to have moved in a flat altogether so whatever flies in as streight a path as the bow of the worlds bigger rim will give leave we if there would count wholly streight And that such seeming streightness would not show sidewise but forwards may be gather'd from hence If I were to look through the earth at an enlightned hole or Well reaching from me to him that sets foot to foot with me on the other side the hole would seem all downwards to me although in it self it were half downwards half upwards As well then may an arrow gliding on the selvedge of the world seem to me there standing all upwards and nothing at all sidewise But to give the objection all the lifts we can Suppose we instead of this Shooter a man leauing his side against the selvedge of the world with his arm down by it Could he spread forth his arm or could he not If he could then he did it in that emptiness which is gainsay'd For we will think him to bear it that way and for the nonce to hinder all other wayes and if it should but upon the shove flie upwards or downwards or otherwise than he aims it he would quickly be aware of it by the change of that posture which it would then have to the rest of his body And if it could not when thus hem'd in be put forth into the emptiness at all What hinders it To this we answer in the first place 'T is hugely questionable to me Whether such a posture may be allow'd as standing with the loadstoneships or magnetisms of the world and the ballancings of a body such as that of mans is For as we see 't is impossible to have the earth in this our roundle otherwise than beneath us so 't is agreeable that we cannot otherwise have the heaven in the world than as to sence above us The thing taken up then grates as much upon the face of Dame Nature as to suppose a man lying along in the open air at level or in a line parallel to the plane of the Horizon But secondly Bating the Objection all this seeming roughness We answer If the man were so laid at the worlds selvedge as to have it on the side of him not above his head his arm hanging by the same side if by a sudden rush of the spirits into it he should give it an heave outwards and from the same inward free spring of motion should keep it from slipping awry then would not the arm stir at all there being no place left for it to stir into it being all one as if he should thrust it against some hard body at rest of too stout a withstanding to yield way or give back If it be further said it must sure flie outwards because 't is lifted that way and there 's nothing to forbid its coming there 't is further answered The knack or contrivance of the Frame of the world forbids it and that is something and something too as powerful to check or bind motion as the way-laying of a gross unweildy body or any thing else that we by sence and trial find enough to stop the career of a body in its swiftest hurry If this answer seems harsh or stretched we shall easily slacken and soften it by a clearer Instance nearer home Suppose we then a bore through the heart or centre of the earth from outside to outside into which let a man be thought falling down when he comes at the centre he falls no further but is as surely stopt there as if the hole were bored no further but had the whole pillar of the earths half-thwart line or semidiameter of even bore to withstand it Now in this Instance it may as well be said there being nothing in the Tube to hinder Why should not the man fall further the air of the Well being all of a make What could not stop him in one place could not in another And indeed if the air upon any score could check the downfal it vvould sooner do it at the top of the earth vvhere the spring of the air belovv vvas stronger though its vveight
club together and become one and upon that ground he shews A moreness of worlds would be impossible But now we are to shew That that which makes two sides of two bodies touch is not the not having roomthiness betwixt them There lies no roomthiness between the soul and the body nor between God and the world and yet they do not touch any more than two bodies would do that are off from each other But 't is also needful there be no possibility of putting a quantum or roomth between them where indeed they do touch as only those things may touch that have a mayness or possibility of having roomth put between them To make one body butt upon another 't is not enough that nothing sensible be between them but it behoves them also that they be the nearest together that they can be and not be one But we have already taken away all shew of nearness and farness from the two bulks by shutting out the middleness in which such nearness or farness must needs be pitcht Those bodies or beings that cannot have a placely respect cannot have an abutting or touching respect Thus on the other hand the putting of a bulky middleness between two ghosts 't is not enough to set them at such a farness from each other Suppose two Angels to have been before the world in their agreeable wherenesses after the making of the world without any change in their unbodylike way of being somewhere one to be found in the roundle of the Moon another in that of the earth extended body is now between them without the least distance or off-standing arisen between them For before the world there was no off-standing betwixt them all extension being then unmade and they holding the self-same wherenesses must also have the same non-distance after the world made Every thing while it holds the same whereness keeps also the same things to be spoken of it as to whereness If those sides between which nothing is do touch and become one Then if all the world were unmade but Sun and Moon they two should forthwith jump into one and it would be hard enough to say what it were Whether a Sun or a Moon or neither supposing that by Almighty power their Sunship and Moonship might be kept by them without worldship Again If between which nothing is put the sides would touch according to sound and right speaking Then beyond which nothing is put the selvedge is infinite So it falls as hard upon the Cartesians and the Whitings for an infinite world which neither of them dare speak in words but shuffle it indeed emptiness or spatium imaginarium with them being as verily nothing as that which is imagin'd between the two sides of the vessel emptied of all its body between them And now by driving thus far We have gain'd ground for the answering that puzling argument of the foresaid Doctor for distance in vacuo in his ingenious Canto of Infinity of worlds Suppose the skie all swept away from Saturn to the Sun the Planets still holding their rooms and holding on their roundings as they did before let then an Astronomer take their heights The Question is Whether their Parallaxes would be the same or other or none at all I answer upon the Supposition which is wide enough from what is natural and perhaps from what may be too against nature for that which claws away world from about them would 't is like wring out their Planethood from within them There would be no Parallaxes at all no beams of light to take Parallaxes by no throughfarings of the least steams or reekings of bodies from one globe to another or from our earth to any of the globes nor any power to shoot forth any body from one to the other by any impetus or darting whatsoever Though the kinred between these things should be still left yet the gossipred would be quite taken away Though all should jump in this one thing to wit in being Planets as before yet they could neither speak with nor make one another if I may word it so much Yeoman-wise nor have any more to do with one another than if there had never been dealings between them that by which they medled and made each with other being taken away As on the other side we find some bodies amongst us hold up a Gossipred that seem to have little or nothing of kinred as may be seen between jet and straw loadstone and iron with some others of that hooking kind where setting aside their angling and groping one for another there are as few things cleaving to one to be met with in the other as in most twoes in the whole world In a word the business here would be much at one with that of two worlds spoken of before one being as free from fellowship and dealing with the other as they were or as would be between our earth and so many Angels having supposed dwellings there where those Planets have such place But as for their motion in ring or circular that must not be yielded for that seems as hard to be in vacuo as for a ghost to stand still in pleno But once more to take off all shew of strength from that way-layer to wit the sides of the vessel must needs touch between which nothing is We will but lay it down thus Take we a square body in the world unevenly sided out of the hollow of this take we then in our minds all body whatsoever leaving nothing at all The ingenious Des Cartes and others tells us The sides for that trick alone would touch But now we say stifly and will stand to it so That the sides would not only not touch but be so far in part from touching that they would to rights be further asunder For the off-standstanding or distance between them being to be met with only in the body that lyes between them and the body space and distance which lay nearest between them being taken away they can only be meted by that which lyes furthest off those bodies being further off that are by all measure found to be so Thus the middle point in one of the sides for that it cannot be meted by a streight line drawn from it to its overthwart but only by a crooked line of three sides and two corners tracing along the surface of the hollow must as needs be further from it than before as this crooked line that goes thus far about to mete it now is longer than the overthwart streight one by which it might have been meted before But it being easie for me here to Object it to my self I may think 't is as easie for another to do it That then two bodies keeping the same place in the world or standing stark still may yet change place as if they stirr'd out of it which seems to thwart at an high rate To which I answer If the world in which they are be changed 't is
no wonder if their place in it be changed also or if that by which their distance be meted be taken away is it that their distance should be so too a distance that cannot be measured being none at all But by supposing this emptiness the world is not what it was but by so much less as our mind took away as if the body made nothing should again be made there it would be by so much bigger as that was big the nearness taken away by one deed would be brought again by the other and to take away place or to take away the body plac'd comes all to a reckoning I am in the room where I now stand about sixty miles from Westminster Abby If you start that sixty miles further though I stand still I am so much further from it as if both had started three miles apiece but if both it and I stand still and a square cut of earth be digged between us from the Eastern shore as far as to the Westward I am as near still by water but so much further by land as I am fain to go about for the sake of that cut betwixt but if you empty it as well of water as you did of earth I am just so far from it by water as I was by land and am only as near to it as ever I was by air So if I were of the winged kind I might flie to it through the Skie as well as I could walk to it by land or row and sail by water but if you empty out the air too and leave nothing I am then so much further from it all three wayes and if I would come nearer to it I must either have a bridge of body laid between or else must walk or row or flie about So near one thing is to another as it can come to be and no nearer If then I can come no nearer to it but by the ways spoken of I think I rightly gather I am no nearer to it That which is as near to a thing as ever it can come is as near as it can be without iffs and ands or to all intents and purposes That I be further from another thing 't is all one whether you hitch me off from it while that stand still or whether you put that back from me while I stand still or vvhether you make that betvvixt us further from both vvhile both stand still As you see 't is the same in making me further off by land vvater or air so I see nothing forbidding it to be the same by all other vvayes While the taking such things from betvveen makes me further off as to such things or so far the taking all things from betvveen should make me further off as to all things or altogether A change of the vvorld in the suchness of the betvveen-lyers begetting a change in my nearness as ansvvering that suchness so a change of the vvorld in the whole of the betvveen-lyers must beget a change in the whole of my nearness The more body there is between me and another body the nearest way that can be gone the further are we asunder and the more body is pared away from the nearest path that can be gone the more body is laid between the nearest way that can be gone the more short paths you cut away the longer you leave behind and if you cut away short and long the things are neither near nor far but name and thing are utterly lost Furthermore that the answer may less seem to have any thing of trick in it a like thing may be done the world not thus chang'd to make way for it For as the world now is a body may glide at full speed so shifting place as to the bodies it glides by and yet stand still as to the greatest part of the world besides so keeping place and shifting place as uncouthly as in the thing objected Thus we will take upon trust the whirling of the earth from West to East which is held by all a thing that may be by most a thing that is and a ship under sail driving with the same speed from East to West not being checkt by the earths giving over its motion to it Now this would shift place as to the bodies making up the earths ball and hold the same place as to all the rest of the world besides So we reckon St. Pauls Church in London to stand so stone still that it never stirr'd ground since the days of Sebert King of the Saxons yet supposing the earths motion it only keeps its place in respect of the earth or that steamscope or atmosphere that wheels the same round with it and shifts room every day with all the world besides that by which its off-standing thereto should be taken being so oft lengthned and shortned by the whirl of the earth And in the thing before us by taking all body out of the square and leaving just nothing such pieces of the world would be further from others whose nearest roads for measure should lie through such room taken away keeping still the same off-standing to all the rest of the world besides So true is it that we name and bound things according to what they oftenest or easiliest do seem to us to be and not as to those narrow and less heeded by-ways wherein somtimes they may be At the foot of this we shall yet set one remark more and that is this That of all men he that holds a boundless roomthiness beyond the world must beware how he hits us in the teeth with this That we make a body stir and stand still both together For if the forestroke give us but a little tick the back-stroke will be sure to give him a knocker We say a body may keep place as to some things and shift it as to some others But he must say a body must stand still and run both together and as to all things For we will take but this o'trust That the world may have been sinking down or flying up or starting aside ever since it was made He that made it could as easily make it stir as stand still and he that we are speaking with holds it as easie to stir in emptiness as in fulness Then say we That this utmost speed of about 5675 years is no other than stark standing still For while it stands still it has but boundless room evenly about it so as to be to our thinking in the midst of it but for all it runs and has done thus much and thus long it has the very same boundless room every way about it nor more nor less than it should have had it it had stood still therefore it has stood still all the while it has run so fast For if that body which is in the midst of a bounded ring so running 5675 years as to be still as much in the midst as ever does so run as to stand stil all the while it
being now here next now in the furthest corner of the world without taking point by point the room that lyes between and this power they have too as being not body We say then again That motion a thing as truly not body as ghost is may happily upon that score be so far quickned by ghost at least or so high wrought up in its own kind as to hale the thing stirr'd in the utmost speed beyond the steppings of atome by atome after its kind So a body having bequeath'd it one degree of sturt or yerk in one now of time and hitching thereupon one atome of room may upon taking in ten or twenty degrees of the same in the next sturt to many atoms in length Now it being as easie for a body to take in ten or twenty degrees of starting in one now as to take in one Start or swiftness not being body in it self cannot be measured as intended in degrees by that which measures body as extended in parts it seems not to bear very hard upon reason that it should also undergo the brunt of them as of one As then the effect of one taken in in one now was a start of one atome of room in one now of time the taking in of twenty such degrees in such one now should also beget a skip of twenty such atoms in one such now Though the foul seems to have much the better of it as to the body while in it as doing things often against the grain of the body and more like it self when the body cannot do many things against the souls will nor any against its kind though the things be never so friendly to body as body Yet this sway that the soul has over the body will not help us out in the shewing how body may be carried out to the doing beyond it self as such when rous'd up by a thing not body which has gotten the mastery of it For the souls business in the wagon or vehicle of the body is not to ride it full speed but to breath it fair and soft rather to ride in state than to ride post ennobling the body by its curious draughts and trails of enlivening sprightlinesses not jading it in the great road of bare motion which other stirr'd bodies are wayfaring in That therefore whence I think a little light will dawn towards us in these mists is this to wit Some instance of Gods impowering ghost either by bare leave or by biding to boot to run body so far off its legs as to hurry it on nearer the pace of ghost than that of it self yet without insouling or inlivening of it Thus if any faith may be had to story we have tales enough to make a Thomas believe that spirits have brought bodies into a room in the twinkling of an eye and by as clever a slight wafted them away in another and that they have in a bodily shape told some as at this now what is done at a place scores or hundreds of miles off which upon search have been found to have been done there as near as could be driven but the moment before it was spoken yonder Of which to name one the Devil of Mascon falls not much short whether you look upon the feats done or the witness of the story that speaks them so But to be sure one who could never mistake himself nor mistel us has said flatly that our Blessed Lord was so suddenly wafted into the midst of his Disciples Luke 24. 36. that of above 22 eyes none could see him coming thither till they beheld him standing there And though they might well believe their eyes while he stood that it was a body by standing there yet 't is said they were frighted to think that it must be a spirit in its coming thither they being no more able to ken the body through the glancing of the spirit that brought it than they could the speed of a spirits glancing even without body And as his coming was thus over-quick to be seen by those eyes that can see from earth to heaven in a moment so his going away from two a little before was of the same kind v. 31 He vanisht out of their sight not that the body turn'd to a nothingness but to an unseenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such to end was his farewel While he blessed them he parted and was carried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very blessing he was carried It was so soon upon it that the Spirit of God did not think meet to say it was after it Though indeed we read from one Gospeller That after the Lord had spoken he was received up yet he does not say it was after these words of blessing but might be only after what he was speaking of foregoing Or if he did take in this he does not say after but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be at among or about there as well as it must be elsewhere Luk. 24. 5. And if it be said that our Lords Body was a spiritual body we must also say that if it was not true body as well as spiritual it could not be truly a spiritual body What we would gather hence is this That if a body whilst a body may be so oversway'd by ghost within it as to brush through many atoms of room in fewer nows of time it may happily be that that unbodily thing call'd motion without ghost may be so far intended beyond what the body in which 't is is extended as to bring it to a like swiftness So that if all the motion with which God at first quickned the world were made over to one small body just holding way with time in its motion and all the rest at a dead stilness time all the while holding on its even by-run 't is not methinks altogether unlikely but that this body which ran even a breast with time from the motion which it had before should now give time the go-by with what it has gotten since and is over-glutted with But to break off from this so great a stamme to the mind rather wishing we could give more light in it than blissing our selves in that already given We go on to the following which may seem to have beset the mind as narrowly with wrack and night as any of the foregoing We have it with the former father'd upon Empiricus thus Take a line of nine points and imagine two least bodies pacing with even speed from the two ends to the middle that they may meet there 't is needful that the fifth or middle point should be halv'd between them there being no reason why one should engross the whole more than the other when yet the places and bodies mov'd in them are for-taken to be altogether without parts To which by way of fore-runner we ananswer That if the Argument be of any force at all it will hold as strongly against time's being made up of nows as body's being
made up of leastings For suppose we these nine atoms of room to be run over by these leastings in nine nows of time each of them then must needs have run as well four instances and an half of time as four atoms and an half of room time being a thing to be halv'd as well as room Notwithstanding which we hold time to be made out of nows or instances and so may likewise for all that hold body to be made up of leastings or points Only we have a divine witness to assure us that time had a first now but have only reason to bespeak us that bulk has a least part Whence we are not so ready to drive one back to infinity as we are to drive the other on to it But then to speak more home we answer That the middle point is not to be halv'd or shared between both nor taken up by either but the race of both shall end at the fourth leasting If it be askt What stops them there when there is another leasting of room between them ere they can touch I answer again The laws of motion in the round All of bodies stop them there by virtue whereof 't is impossible for a body to move through less than a least of room or to strive to do it Now the whole or all that lyes between them being the least that can be if both should crowd nearer and one must do it as well as the other motion would be made in less than a leasting of room which is but a kind of more than the most of non-sense That they do not touch comes to nothing for having taken them up as Indivisibles such as can't be shread we have thereupon made them Invisibles such as can't be seen and those things that cannot be seen at all cannot be seen to touch or not to touch at all But if you make two such bodies as may be seen so to run a tilt upon such a line of odd leastings we say they would meet and touch and yet leave the odd atome of room between them too For there are not two bodies in nature or handy-works so smoothly outsided but that being clapt together would leave as many leastings of room between them as those they touch at indeed and in the mean time should seemingly touch or abutt at all and by us be said and thought so to do Besides we are to reckon here That 't is no unwonted thing in nature for motions to be checkt from a bare truckling to the laws of the world or symbolizing with the scheme of the great All without the least hit or stop from other bodies that thwart them as we have before shewn they would do at the selvedge of the World and centre of the Earth Nor is this Show or Phaenomenon harder to be understood than that of two atoms falling from the two ends of the Earths throughfare line or diameter in even pace and both ceasing to stir further with the central or inmost point between them as here with the middlemost It being demonstrable that neither of the two should thrust into it and shut out the other for this reason Because 't is alike impossible that both should have the whole two leastings of body crowding into one of room or that each of them should have half the breaking that asunder which is the least that can be already being only a breach of sense and nothing at all besides Which laws too are so far spread as to take in ghost as well as body For though we are sure that body cannot stop the glancings of a ghost the hardest or the stiffest matter being as throughfaresom unto that as the softest or the yieldingest Yet to go no further than our own souls we see them bound by these wide reaching laws we are speaking of to the narrow closet of a mans body which that the body do not lock up there for the sake of its hardfastness or closeness we are ensured For why the body is as fast and unthroughfaresom when a carcase as when enlivened but when the body becomes a carcase by timely or untimely death we see then the soul can do after the needings of its own kind and fairly take leave of the body for all its cloggishness not that it has sprung any new leaks or starting-holes to flie out at but only that law which bad it stay till then bids it go now If you ask me then What 't is that keeps the soul so fast within the quickned body I answer Because the great law of its kind has set it no business to do any where else in the world and for the soul to be and be for nothing or be against the law of its kind which is as bad would too ill tax and too much shame the wisdom of its maker 'T is a truth with a witness That every thing in the world is as much stakt down to its work freedoms in free beings set aside by the law of its Maker as the Groundsil of St. Paul's was by the tools of the Workmen Yielding therefore but this That the soul was once put into the body by God Almighty to begin or carry on a shaping or plastick work of life in such bounds of such stuff for such a time which must be so or else that the hairs of our head are told or our time 's in Gods hand not so It will as surely hold to that spot of the world for that work all that while as all other ghosts may do within the selvedge of it or as the body would rest where 't is if begirt in a mould of marble to the bigness of the whole earths globe the laws of the All of bodies taking like place in both The reason of the latter being not that the body of man cannot drill through marble at all For if God likes to impower it it may for ought I know do so as well as our Blessed Lord's could come in to such a room as where the doors were shut But the main if not the only thing in the way is That unless a narrower law be made for it there is a wider already made against it And sure to think of any other and thicker way of making the body the souls inholder as if any strings of it could bind it down there or the closest coat of it wrap it up there would be all one with hedging in the Cuckoe or laying of lime-twigs to catch the flying thoughts of it And that this law is not a law like that of right reason and setled within but some outward one far above and wide of it may be gather'd from hence in that though we think it never so meet and wish it never so earnestly if it be our mind and will only and not Gods that we may go out of the body in life or stay in it at death neither will come to pass any more than willing to be rich will make so our bounded
to start in its thoughts about them CHAP. III. THe next to this is the Room that the World takes up which body-haunter of roomthiness that we may rightliest know we shall do by it as we did by lastingness time and Room being fellows which as we brought for that end before Gods Everlastingness so we shall search what this will be as it stands towards Gods All-fillingness As then the abiding of the World from first to last was nothing but a now to Gods ever-beingness so the bulk of the World from least to greatest will I think fall out to be but a cleavless thing to his All-fillingness For as Gods Eternity is not endless longsomness so neither is his Immensity unbounded outstretchedness but as his everness is all at once without before and after so his unmeetsomness is altogether without here and there and so still as the Worlds abiding being long makes no length in his Everlastingness but 't is yet as to that all at once so its bulk being wide makes no wideness in his All-fillingness but 't is nevertheless as to that altogether For 't is as impossible that God should be in Room which is one of the hangers on to Body as that he should be in Time which is another When therefore we say that God is every where it must have the same respect to Place that his being past at hand and to come has to Time As then God does as truly abide after the way of his everlasting nowness as other things do after the guise of their timesom running on and on without being himself timesom like them So God is as truly every where after wayes becoming his altogetherness as other things are by the way of their bulkiness without being himself extended like to them And as to those other stainings of the word as 't is given to Body we are wholly to forewarn them in this business for whereness is a word which though the Schools have markt for another thing than locality yet betokens too much ex analogiâ nostri and as 't is often made to speak is almost quite embrew'd in Body if not altogether our souls in the meaning of it can hardly be said to be any where and I believe if we were all Ghost and nothing else in the world were Body we should not readily know what to do with it or ever well reach the meaning of it for so much does it hang to motion which I think is altogether befasted to Body that 't is thought by those that can best brook the word that a thing may move from one whereness to another as easily as Body may from one place to another Although I can frame in my mind as easily as others that ten thousand Angels as well as one may be altogether on a needles point they being all throwfaresom alike yet it would crack my brain to find so many whernesses there to stow each of them in Had there never been any bodies but only souls made I cannot yet think there would ever have been such a question as where are your thoughts they being only said there to have a whereness where bodies have a room Thus a Mathematical point or Geometrical figure are no where good and evil are no where this Treatise before written here was no where yet it as truly was before the writing and so the others before the doing as 't is now whilst written the words are only here the meaning 's by them set forth as much no where as before so true is it that whatever is is somewhere is untrue Now everywhereness which is the word by which we set out Gods All-fillingness sounding as if it were a gathering together of all the rooms that may be taken up in the World or in unbounded boak without the World seems no more fit to mete out Gods Immensity by than a chain of the nows of Time are by which to mete out Gods Eternity the one speaking as much division as the other does succession When therefore we say that God is every where we must mean that he is not so somewhere as not to be elsewhere and that there is nothing there but all things here to his unmetesomness as there is nothing past or to come but all now to his everlastingness A thing is only there to me in behalf of my being here and not there for when I am there the thing is clothed with hereness so because God cannot be now here and not there or now there and not here 't is clear that the thereness or hereness was nothing belonging unto God but grounded in the things here or there for in close speaking whilst God is every where he cannot be there because there would be here to him we are then speaking of two things by some such words as are bounded by one of them And indeed whereness is a word of so much narrowness that it does not reach the All of those things which it most cleaves to that is of bodies forasmuch as it may rightly be said the whole world is no where for because we can't step out of the world and becken it or point to it as there nor while we are in it say 't is here because 't is as much there or yonder as here nor can we say 't is every where 't is as much too little for that as too big for the other and God alone is or can be so it must then be remarkably no where if so be that which is neither to be shown here nor there nor to be understood every where be assignably no where What we gather hence is not that the words are not to be used or that 't is blame-worthy in them that speak so but only that we remember when we do that such words don't answer the thing spoken of so as they do bodies though we must not forsake them only because we cannot frame others that will come nearer though they be not the best that were to be wisht they are for ought is known as good as any we can come at Thus if I say I love such a thing at my heart I do not mean you should understand me as if my love were seated any where in the middle belly as my heart is if you rend out my heart 't is not to be found there because it was a thing rooted in my manhood not placed in my body so do but unstring my soul and body though you leave my heart in the same place the thing is gone and so gone as to be no where else too and yet I cannot speak plainer English nor be better understood And this way of speaking has so good footing that in the Book of books it self we find not only the same oftentimes but even a step beyond it sometimes whilst not only the things of body are given to things not body but even bodyhood it self is Thus we read of the body of sin and the limbs of it or members upon
earth as uncleanness and worldly-mindedness which nevertheless are such moral beings whose kind of existence is not a being any where in the world but according to or swerving from a Law which when they do they only are and when they do not are not vvhich fills up the whole of their Being without any further being any vvhere Our souls are indeed so far ting'd with body that as 't is hard for us to think hovv there should be an abiding so unlike to ours as we are creatures as not to be lengthned out after the rate that vve are so 't is hard to think there should be a vvhereness so unlike to ours as we are creatures vvith body as not to be boakt out after the vvay that vve are Time not being vvrought out into any outvvard shape or roomthiness vvherevvith to smite the sense vve can more easily think it svvallovved up in Gods Everlastingness in vvhich vve also frame nothing of shape or bulk than to have the vvorlds vvhole throng of hard vvide and off-standing bodies ingulfed in such an immensity as has nothing at all of bulkiness in it Whereas now vve ought to mend this thought by remembring that the things that are hard soft vvide off stirr'd and such like are only so among themselves as all things touching senses are only so to those that have them so that vvere all seeing things sightless there vvould be no colours nor shovvs all hearers deaf no sounds nor dins all feelers numb nothing handlesom all tastless nothing relishing all unsmelling nothing scented Besides were they all Ghost who are now body and ghost there would be to them nothing impenetrable or that could not be drillâ—d through nothing hard soft bulkie or stirr'd as there are no such things now either to God Angels or Devils how strong soever it may be rooted in our minds that a thick hard stirr'd Being is so in it self as well as to some other Beings To close up this we are to witt that those things that we get knowledge of by the help of our senses we know by ways more off from their kindly draughts or ideas than those we take in by the workings of reason upon experiments wisely made and remarks heedfully laid Thus the knowledge of heat that we have from the feeling of it is far more off from the right knowledge of it or such as may likeliest become God than the notion of it according to the great Lord Bacon in his forma calidi inasmuch as body and the cleavers to it are further off from the God-like nature than the soul is and its ways of working are Sense has so much to do in the mis-shewing or disguising of things to us that if there be but a great or little change in us 't is all one as if there were such in them Were we but so long clear of body as to furnish an idea or draught of all the laws of doing ways and powers of the Beings to be set awork in the framing of a Watch such as we may best think a Ghost has and upon embodying again should find it of some hiew and bulk with such and such motions hard cold dry smooth or rough and the like hear it beat smell to it and the like the thing though the same would surely seem much another thing to us thus chang'd at home Or did we but so take in things with the naked eye only as we do by the sundry ground glasses or Telescopes Microscopes Multiplying-glasses Prisms or through died glasses the late Empty Tubes through the hollow of the hand upon a piece of Perspective we must then hold that which is now no bigger than a mite to be as big as a spider what is far off to be at hand what of one colour to be of another what is flat to be hollow what is one to be two or ten especially if helpt on by such a sense of feeling as we have when laying one finger upon another we roll a pea upon a board and such an hearing by some inward sleight as in an eccho by an hollow without so that we must needs then reckon the world another thing from what 't is and as rightly too as we reckon it otherwise now inasmuch as we go upon the very same grounds Nor does reason mistake only when it builds upon sense but when it deals too with those lists and cravings that keep the lower house of the soul Thus she that is the darling of the Lovers heart be she what she will is the best in nature the more he loves the better she is and does and as long as the fire burns holds on to be and do but as soon as ever it begins to be winter with the heat 't is spring with the faults and as the one grows on to cold the other grows up to great and all this not because she is another she but because the love is another love Now if we may be thus benighted in our petty likes and dislikes notwithstanding we have the light of reason to shine within and the whole World besides to set us right without who are we that we should take upon us to say This wide World is that very same thing that sense sayes ' t is And further to beget wariness about sense we may find that as 't is too low and scant to give us the marks of Ghost or because its tools or organs are sluggish and taking up room can bring home no errands of moments or atoms it asking time and place it seems for the doing every thing in that it does So on the other side the soul is too high bred to give us any rational accounts of the awarings of sense as heat cold wetness dryness hardness softness which had never been known by us if we had only had that reason which makes us men and not those senses that make us animals or earthly feelers Those things we feel we don't know nor can we by the sense we have of them give another to know unless we could also make another to feel them as we do So that a blind man may talk as knowingly of colours and be as well understood as one that can see for that which I talk of colour is quite another thing than that which I see A world of men have seen colours since the beginning but for ought we know no man could ever yet tell another what they were till to the brightning of our Island our happy wonder of ingenuity and best broacher of new light Mr. Isa Newton hit upon the thing that 't is indeed and now we do know which no man would ever have ghessed before that white is a medly mingling of beams differently breaking or refrangible we see it no better than we did before I remember that I once asked a blind man who had been so from his Infant-baptism the same water that God in goodness allotted to wash away sin hapning through cold and carelesness