Bulk and Selvage of the World, Chapter 5
CHAP. V.
HAving hitherto treated of Bulk, How far it may be bigned? it follows next, that ſomewhat ſhould be ſpoken to the other hard Queſtion, How far it may be leſſened? And the rather, becauſe, if we have been lucky in making it out, That body by putting to it cannot be bigned beyond a certain bulk, it ſeems to follow by the laws of Analogies, That the ſame by taking from it cannot be leſſened beneath a certain ſmalneſs. And we have from thence this ground to ſet foot upon, That that which is not boundleſs one way, cannot be ſo another; or that that which is not infinite in its whole, cannot be ſo in its little part. We muſt then put an end to that puzling Queſtion, Whether a bulky Being be made up of a throng of cleaveleſs ſhreadlings? by bearing the Reader in hand, flatly, that ſo 'tis indeed. And that upon this ſcore too as well as any other; becauſe 'tis impoſſible to put ſo much as one jot or duſt unto bulk, beyond a ſet or bounded number: this finite world being the All of quantity, and nothing of outſtretchedneſs being beyond it or beſides it, ſo, at leaſt, as to have any thing to do with it: that it ſhould be likewiſe impoſſible to take from bulk, ſo much as one jot or duſt beneath a bounded number.
Which while we are beginning to take in hand, it will well become us to ſhew firſt, what we mean by a Gr. foreign, Lat. Punctum, or Indiviſibile, and an Engliſh Leaſting. The crafty Magnenus new dreſſing his old Democritus, gives it to be Materialis phyſicae que extenſionis radix & initium. Which may ſafely enough be owned as it ſtands, bating but its belongers bequeathed it by him, which are in no wiſe to be hearkned to, that is to ſay, Quantity under I cannot tell what Mathematical dimenſions or meaſures: For ſo he takes off the graveller, Indiviſibile junctum indiviſibili non facit majus, quia tangit ſecundum ſe totum, That His indiviſibles ſuas habent dimenſiones ſecundum quas jungi cum extenſionis incremento poſſunt: By which kind of Mathematical parts or meteneſſes in a Phyſical point, he does all his great feats in his whole row of Anſwers.
But 'tis to be wondred, that having ſhaken off Ariaga's Mathematical points, and Suarezes way of making up bodies of parts and Mathematical points jumbled together, he could not feel himſelf, whilſt playing aloof off, to have wheeled about into the ſelfſame ſnare: For he ſays, Neither by no means: but a natural body is made up of Phyſical points, made up of Mathematical meaſures. That is, 'tis not made of Mathematical points, but made of thoſe things that are made of nothing but Mathematical points. A ſlie kind of body indeed, that is Mathematical at ſecond hand, or linſey Phyſical woolſey Mathematical.
Wherefore we are about to ſay, That our atome punctum or leaſting, is made only of body. And although it may be meteſom by Mathematical meaſures of the minds making, yet it is not made up thereof, any more than the greater parts are, or the whole is. But as to Phyſical meaſures, it has neither Eaſt ſide nor Weſt ſide, North ſide nor South ſide, top nor bottom, this nor that, nor any thing that ſpeaks twinſhip to any thing elſe, but is it ſelf all that 'tis: and when you have ſaid that, you have ſaid all. So that if you ask, when it abuts upon another, Whether it touches ſecundum ſe totum, or not? Whether wholewiſe or piecewiſe? 'Tis anſwer'd, There is no ſuch name belongs to it. For having maintain'd it to be a leaſt part, 'tis impoſſible it ſhould have parts in it; which, if any, muſt be leſs than leaſt. And 'tis alſo impoſſible, that that Phyſical body which has not parts, ſhould rightly be a whole, or a thing made up of that which it has not. Every Phyſical whole being made up of parts, that which has no parts, but is it ſelf the leaſt of parts, can no more be an whole, than the whole nakedly taken can be a part. And every whole being greater than its parts, taken ſunderly, it would follow, that our leaſting were greater than ſomewhat elſe, or greater than it ſelf: Which would be a thwacker as unſpeakably big as that is little.
We are therefore in good ſooth to underſtand, That having pared off from body all its parts, we have alſo bereaved it of all thoſe bedightings or affections that belong to it, as having parts; of which the wholeneſs, laid in our diſh was one. And though we cannot thereby make it ghoſt or not body, becauſe we cannot tear from it pierceleſsneſs or impenetrability, which is the cloſeſt ſticker to a body, as a body leſſen'd; yet it comes ſo much the nearer to ghoſt, by how much the more it has thrown off the things belonging to a body, which ghoſt had not neither. As we found a now of time to ſpeak out Gods Eternity better than any other ſhare of laſtingneſs; becauſe it threw off more of thoſe things that time had, and that had not: ſo here, we can no more betemme wholeneſs to the one, than to the other: It being as good ſpeech to talk of the head or foot, right half or left half of a ghoſt, as of an atome. For as in a ghoſt there are none of them, becauſe there is nothing of body to faſten them to: So neither are they in a leaſting: For why, there is ſo little body, that one would be the other.
What we have hitherto ſpoken, will ſeem to have leſs of auk in it, if we do but pattern our leaſting of body with a now of time, which has no more fore and aft, than we ſay this has ſide and ſide; though it goes to the making up of that which has the former, as this does to the making up of that which has the latter.
And again, if we be but ſo good as to remember. That we have lifted our leaſting out of the kingdom of the world, and ſeated it in the kingdom of the mind. For an atome by it ſelf, unlinkt from the chain of all other bulks to which it hangs, is no where to be found but in that of our thoughts, any more than a now of time is, ſo ſingled out from time paſt and time to come.
But to ſpeak more home or right down to the thing in hand, Whether a leaſting touches another in its whole, or by its parts? Saying only in the firſt place, That the word Touch is none of the fitteſt that can be to come in here. For why, many things may cloſe that do not touch, as the ſoul, for one, does with the body. We anſwer, That as we have ſaid already, it touches according to neither. For why, 'tis not the one, nor has the other. So we ſay flatly, it touches according to its pierceleſneſs, ſecundum impenetrabilitatem; it ſo ſnugs to another, as not to be in another; and according to its ſeedſom length, ſecundum longitudinem ſeminalem, ſo as with another to make a line of two points. For not being a ſtretchling or quid quantum, any more than a now is an onwardling or quid ſucceſſivum, but only quid impenetrabile, ſomewhat unthrough fareſom; and having nothing in it ſaving the ſeed of bulkineſs, which, ſo as 'tis knit to more leaſtings, ſprings up; we muſt not look that it ſhould touch after what it has not, but after what it has. So put we but an atome to it, the ſeed of bulkſomneſs is ſo far quickned, that length is begotten; cloſe but as many more ſidewiſe, up ſtarts breadth; ſo again, as many clapt to, upwards or downwards, and forth comes deepneſs. So that to the three meteings or dimenſions of a body, 'tis fit that eight leaſtings ſhould be clapt together: as it takes at leaſt two nows of time to make fore and aft, and three to make was, is, and is to come. Whence we gather, 'tis altogether from the buſineſs to hale any of theſe things in, when we are ſpeaking of one only: And nothing better is it, than pumping of two out of one, or taking the greater number out of the reſt, in Talecraft or Arithmetick.
Not much unlike is the cloſing or union between ſoul and body, which two together make up one man. The ſoul not being bulky, cannot be ſtretched out with the body; and not being unthroughfareſom, cannot cloſe ſo with it, as to be ſhut out from being in it. As it had not the latter by it ſelf, ſo neither had it the former in booty beme, or a power in ſeed, (or half ſeed,) to biggen the bulk of the body, or make it more as to any of the meaſures. The cloſe or oneneſs therefore between ghoſt and body, muſt be according to thoſe powers the ſoul or ghoſt has, whereby 'tis ſquar'd for the laying hold on or laying in with body, and not according to thoſe it has not. Now the ſoul has the trick or power in the ſeed to quicken body, when by ſuch and ſuch laws kept down to it, without flinching from it, neither taking up room it ſelf in the body, or eking out the body, by making over to it, ſeedwiſe, from it ſelf, any thing that is bulky or unthroughfareſom; and can withal beſtead it with a faſhioning or plaſtick ſpring of lifeſomneſs or animality, whence it grows, works, and begets its like from an inbred power; and has another feat to move the body: Which it does not by ſhoving or driving of it forwards, as a ſlouch does a crowd-barrow, ſtepping into the room which that leaves behind it; but, as the Ingenious Mounſieur de Cordemoy has it, By having ſuch ſtirrings of the body to anſwer ſuch workings of the thoughts.Le diſcernement du corps & de l'ame. Every thing muſt do as it ſelf is, and as it tools are: And certain workings of thoughts are to a ſoul, what certain ſtirrings of parts are to a body, in the which the ſoul is hous'd: only the ſoul not agreeing with body, ſo much as in that one belonger of unthroughfareneſs, when bewedded thereunto it cannot make it bigger; being loſt in it, not lodg'd by it; but only better or nobler, as to its being or working. But now our leaſting, being, while ſuch, of a lower houſe, and made for the nonce to be knit unto more of its kind without piercing or being pierc'd, gathers thereby to it ſelf a freſh train of hangers on in the body kind, or in genere Phyſico, which it would never reach to, but only in fellowſhip with them, as making up a bulk of ſuch a name; no more than a part can take upon it thoſe names or things which are ſuited to its whole, all together, as an whole: it ſelf being an unthroughfareſom whatkin, having in it the ſeed of an half length, quarter breadth, and eighth of depth. Little otherwiſe, one ſex, though compleat in it ſelf taken, cannot by it ſelf beget its like; but is, as to that, the half ſeed of it, and enkindles it as clubbing with another like power, from which two only that one muſt ſpring; each of which by themſelves have but the half or unlike ſeeds of quickning, as lock and key has of opening.
This kind of touching of things according to ſome one thing that is in them, and not according to others, puts me in mind of what is done of that ſort, not only between part and part barely taken as abutting, but between draught and draught or ſcheme and ſcheme as medling. Thus a certain gathering together of bracks or atoms, make that ſcheme in the ſtomack that we call hunger or thirſt; and another unlike one, makes that there, which we call a fulneſs, or loathing and ſpewing. Now wormwood has another draught in it, that touches or cloſes with thir latter, ſo as to make up the former; but it neither touches according to the draught of its root ſtalk, branches, leaves, flowrings, ſeed, juice, powder, water, maſh or conſerve, ſyrup, ſteepings, boylings, ſetlings or extract, ſalt, oyl or ſpirit: for each of theſe will do it, only becauſe this touching draught is more broken in ſome, and more tight in others; ſome do it more, ſome leſs. Now if it does not touch or meddle according to any of the fore-named, it muſt do it, as to that we have no name for, unleſs we call it a Wormwoodneſs; it being a wormwoody ſtamp more or leſs printed upon each of them, and like wards for ſuch a lock, will perhaps clap in with nothing in the world elſe, but that Set of atoms which is ſometimes found in the maw of a feeder. On the other hand, Aſarum holds a ſcheme of an unlike make from wormwood, which ſhall put the ſtomack, when in good plight, into loathings and caſtings, as ſurely as wormwood ſhall ſtill and heal ſuch roilings; and this either in its raw juice or powder dryed in an oven: but do but boyl it, and then break up the ſcheme of it, and then if it changes or empties the body 'tis by ſweat, (ſayes Rulandus:) this then ſeems not ſo much to be done by its Rabaccaneſs, unleſs that of it may be boyl'd away, which cannot be bak'd away, as by ſome narrow draught that lies in juice and powder, made to lock with that other which lies in the juices of the ſtomack.
And now becauſe the reaſon why ſo many great underſtandings have leaned to the other ſide, holding the cleaveſomneſs of a body unboundedly, is from a willingneſs to be rid of thoſe gallers that twinge the brain of the ſtiff maintainer of this, it ſhall in the next place be tryed, Whether we can afford any reſt or good liking to the mind, by facing the Objections with ſuch Anſwers as the grounds we have laid down will allow us to build upon. And they will fall, not untowardly, under a threefold Head.
1. Such as hold to figure mainly.
2. Such as meddle with figure and motion together. And
3. Such as have to do with motion rather than figure.
Under the firſt of which, we are born in hand with this, That then a Scalenum and Iſoſceles would be all one: Thus.
A. B. C. is a Scalenum. The ſame muſt alſo, from the Doctrine of leaſtings, be an Iſoſceles, or even-ſided Triangle: For fill but the Area with lines parallel to A. C. there muſt be then as many pricks or points in B. A. as in B. C. there being as many lines drawn from the one as to the other; and ſo B. A. would be equal to B. C. that is, the Scalenum would become an Iſoſceles.
Anſw. It would not be ſo Phyſically, but only Mathematically: Thus namely, The lines drawn to the ſide B. C. do not touch it in one point, but the line B. C. bends ſo much to a parallel with the lines drawn from B. A. to C. that they make the angles to be altogether in a parallel with at leaſt the two laſt points of the lines A. C. ſo that it may fairly hold as many points again, or be as long again.
The ſame Anſwer undoes the knot, That every triangle would be an Iſopleuron, That the diagonial lines of a Rhomboides would be equal, That the diameter of a Quadrangle would be equal to its ſides, That a Semicircle would not be greater than its diameter, As alſo, That of divers concentrick circles, the outermoſt would not be greater than the inmoſt; inaſmuch as all lines drawn from all points of it towards the Centre, muſt paſs through as many points of the other: With ſo many more of the ſame kind, as are not readily ſo much as to be named. All which, however done in Geometry, are much otherwiſe, or not at all done in Phyſicks.
Again, 'tis ſaid, A line of unequal atoms could not then be cut into halves; when yet 'tis as ſure as any thing in Geometry, that any line whatſoever may be ſo.
To which 'tis anſwered, That 'tis as untrue in Phyſicks, as 'tis true in Mathematicks. But becauſe a Phyſical leaſting comes not under the ken of ſenſe, according to the ſmarteſt reckoning that we can make with body, Nevertheleſs, we may hold ſuch a body to be even with another, if ſenſe can find no unevenneſs between them, whether they be ſo indeed or not. That is to be reckon'd even, that cannot be found otherwiſe than even.
But thoſe which are harder to take off, are ſuch as come with figure and motion hand in hand, being a kind of mingled Mathematicks.
Thus it may be objected, That a wheel of manifold rims whirl'd upon its axletree, would make out uneven bows of circles, in even ſhares of time, the whole wheel being evenly turned, and the circles being ſome bigger than others: whence it would follow, That one atome in the inner rims, would be even to more than one in the outermore.
Now ſuppoſing the rims of the wheel to be brought from their bow into a ſtreight line, the ſame whirling force reſting in each, the Objection would fall in with the following (figure only changed;) to wit, That all bodies would then be moved with a like ſwiftneſs; the ſwifteſt running but through a leaſting of room in a now of time, and the ſloweſt creeping on even, ſo much in ſo much.
To this killing one, there have been a great many Anſwers forged by the men of brains, and fine-ſpun thoughts. The cunning Magnenus takes his flight to Mathematical parts in a Phyſical leaſting, Ariaga to reſts intermingled with ſtirrings. But we having ſhut out Mathematical parts as to the making up of body, it cannot but be thought hugely miſdone, to tow them in here for the making out of motion; there being the ſame parts and no more in a body mov'd, that there are in the ſame made. And as for reſts, there being yet no reaſon ſhewn, why ſtirring ſhould begin after ſuch reſts, than why a body at full reſt altogether, ſhould of it ſelf ſtir, without a quickning joſtle from ſome other Being, or a freſh ſwing or poyſing from its lodging in the world; both the contrivances will even miſs of giving the mind that eaſe and reſt which the wittineſs of them might ſeem to have been worthy of.
The Anſwer then that we have been thinking of is this, That ſlower motions are made up of ſtarts and bearings, or ſpringſomneſs, (progreſſion and elaſticity): and that the ſwifteſt are either all outſtart, without bearings, or made up of ſpeed and ſprightfulneſs, (pernicity and impetus.)
For the better making out of which, we are to bethink our ſelves, That as the beginning of time had not fore and aft, nor the leaſt deal of body here a piece and there a piece, or partem extra partem: ſo neither has the firſt ſpring of motion any thing of onwardneſs or ſtirring, but only a pend or earneſt ſtrift fromwards, which we call ſpringſomneſs or bearing. A thing though not motion, yet as much the beginning or ſeed of it and made for the nonce for it, as a now is of or for time, and a leaſting of or for body. And again, motion being quid non materiale, ſomewhat bodileſs, may-hap it ought not altogether to be ſcan'd and ſifted by the laws that ſay bulkineſs as ſuch alone: As time in which all motion is, and with which it began, has got ſome things belonging to it, that body cannot lay claim to.
Thus then, ſuppoſe a body ſlowly mov'd to begin at the bear or heave, and for one now of time to ſtart one leaſting of room, the next now neither to ſtart nor reſt, but to be in the bearing or elater, till the bearing be wrought up ſo high as to burſt forth into another ſtart of another atome, in another minute; ſo holding on bearing and ſtarting, till it comes to a full reſt, after the laſt ſtart and bear: For as motion begins in a bearing or conatus, ſo it ends in the ſame; and as the bearing took riſt from reſt, ſo it dies and falls into the ſame again.
Now although this Anſwer may at firſt ſeem chargeable, with the ſame hardneſſes with that of girds and reſts; yet upon a narrower ſearch, it will be clearly found to be far and wide from it in the making out. For we having warily held, the ſtirr'd body not to be at reſt, or in a ſtound or pauſe at all, but alwayes to be either ſtirring or bearing, which bearing is no more rest than 'tis ſtirring; as a leaſting, though it be not quantum, yet 'tis far enough off from being ghoſt, and wants nothing but more of the ſame to make it quantum; or a now of time to make it fore and aft. We cannot then be charged with the uncouthneſs of bodies recovering motion of it ſelf, after the dying or breaking off of that vvhichwhich ſtirred it. For how can that be ſaid to be recovered which was never loſt? Now motion is not loſt, but only lockt up in the bearing or elater: Foraſmuch as the bear is the well-ſpring of motion, as motion is the off-ſpring of bearing. As likewiſe the darting power in the hand or ſoul is not motion, but the riſt or ſpring of all that ſwiftneſs that is given to outcaſts. Now when motion is ſhifted or begotten in the thing mov'd or forthcaſt, this darting force or rally of ſtirring ſprings, is ſhotten or propagated alſo, and that firſtly and nextly too; it being the breeder, motion the child of it; the hand giving a kind of teemingneſs to the ſpring, which in its ſeaſon is brought to bed of ſtartings. Whence 'tis, that until this loſes its enkindling or leavening ſtrength, the motion into which it breaks when ſwell'd up to an height, cannot be loſt neither; only it asks ſome time to heave or pend in, before it actually ſtarts; Whence 'tis that one body is ſlower than another in its motion.
Becauſe I find the meaning of the words do not ſquare ſo evenly with the notion, as I think that may do with the truth of the thing, (thoughts being eaſier to come by than words,) We ſhall ſtrive to imprint it on the Readers underſtanding, by ſuch likeneſſes as either Handicrafts or Nature it ſelf ſhall afford us.
Thus then the ſtirring of the hand or Index on the Dial-plate of a Watch, is as ſlow as any that we need to treat of; 'tis notwithſtanding, or ought to be, on and on, without ſtops or ſtands; and yet 'tis an hour creeping from hour-ſtroke to hour-ſtroke. Now when we ſee what a long thread of ſand paſſes the neck-hole of an hour-glaſs in that ſame time; four mile long, in likelihood at leaſt, ſuppoſing the running but as faſt again as the walk of a midling kind of foot-man, (when yet to the eye it ſeems far ſpeedier;) 'tis almoſt beyond the reach thoughts, that the hand ſhould find ſo many atoms or leaſtings of body to ſtep over one after other, without the leaſt ſtopping between the two ſtreaks, not above the ſixth or eighth part of an inch aſunder, as to be even with the time that the aforeſaid thread of ſand is poſting through the neck-plate of the hour-glaſs. But 'tis eaſie enough to underſtand, that the ſpring of the Watch, which is the ſpring alſo of the hands ſtirring, ſhould by its bear or elaſticity hitch it forwards, not ſo as to be alwayes ſtirring, or at any time reſting, but creeper-like, to be ſometimes ſtarting one point, and oftner bearing towards the next; the ſpring asking ſome minutes time to gather ſtrength enough, (as the arm does by fetching about) to give a ſtart or leaſt ſtirring, and ſome minute or minutes more to bear on towards a ſecond hitch: In the mean time that which bequeaths it this ſlow pace, and the wheels and ballance a pretty tight one, is a thing that is not ſo fitly ſaid to be ſtirr'd or in motion it ſelf, as lodg'd or lockt up in a bearing or preſſing poſture. So agreeable is the notion that we have been advancing, that the beſt key-keeper of motion is an elater or bear, where one would at firſt think it would likelieſt be loſt.
But it may indeed be ſaid, That this comes not home to the buſineſs of forthcaſt things; the ſpring or principle of motion being continued or cloſe by the thing ſtirr'd, whereas the hand is ſunder'd from that body which is thrown forth by it.
Anſw. 'Tis but ſuppoſing that the ſpring of motion or an elater or elaters, as well as the motion flowing from thence, is alſo thrown off, (which ought in dartings forth to be ſuppoſed,) and then the buſineſs is much at one; unleſs it be that in things thrown, the ſtirring is ſwifter for the moſt part, and ſpends it ſelf ſooner: it being impoſſible to make over motion that may be laſting, without a ſpring of ſwiftneſs; and as impoſſible to hold on a ſwiftneſs, without the renewing of ſuch a ſpring. So the greateſt unlikeneſs between crowding and throwing is, That in the firſt it skills not whether there be above one ſpring, or few ſprings of motion, handed over at one time; for why, as ſoon as that one is, or thoſe few are ſpent, another is, or more are hard by to follow, without any let to the going on: whence 'tis, that I can crowd a bigger body than I can throw, as I can give one or few ſprings, where I cannot give more or many: But as to the other, I cannot put a body off, without I bequeath it either ſuch a ſpring as has another ſpring, or more ſprings in the belly of it, or elſe give it ſo many ſprings to keep at its breaking off from my hand, as it had when in it, and carried by it: otherwiſe it would fall down, as ſoon as the crowding or gird of the hand left it; or elſe go on but a little way, with a ſudden breaking off, from the nimbleneſs of ſtirring which it had before it parted from the arm that threw it.
A little further help may be gain'd, I think, by quoting a likeneſs of Natures own, wherein the ſtirring power is taken aſide from the thing ſtirr'd or quicknesd, and that ſtirring or ſprightfulneſs only lockt up in the ſpring or ſtrift to ſtir, which afterwards upon the taking off all clogs and ſtops, advances up to thoſe bounds that Dame Kind before had pitcht upon. The Inſtance is that of an egg, which we will take as a thing that ſprang from the impetus of the tread, the Harveyan tang, or contagion and egg-fry of Kerckring and de Graaf, to be what 'tis, after laid by the Hen. That which 'tis in motion towards as faſt as it can, (the little ſcar I mean, or Cicatricula) is a Chicken: But that there is no more of this ſtirring but what is hem'd and coopt up in the ſpring, while the body that imprinted it is broken from it, is clear from hence: For why, an egg that has been kept many dayes, and ſet under a breeding Hen, ſhall be hatcht no ſooner than one that has been laid fewer; and the oftner they cool by the Hens being long off her neſt, the longer are they in hatching; which is Argument enough that ſome ſtop or other was met with by the way; and yet upon a bare warmth or brooding ſhrowd, which only removes way-layers or bruſhes the paſſages, ſo giving ſcope for the ſprings of the ſcarr to leap forth into nimble freaks and briskneſſes, the makings towards animality are taken up a freſh, and carried on, after all rubs in the way, to that bulk and quickneſs, which Dame Nature had caſt with her ſelf to bring about.
That this is done, as I ſay, by only paring off encumbrances, and ſcouring the paſſages, or at leaſt not from any new ſprings or ſtirrings that are begotten, by the hoppings and friskings about of ſuch warm and lightſome ſteams, as may be thought to have ſwarm'd from the brooding hen, and crowden into the brooded egge; as a Watch or a Jack, by being only wown up, without thripping the balance or flyer, fa…l to work again: may, I think, even hence, ſeem more than a little likely,
In that a Snayl or Dodman, which is not only not warm, but to our feeling, very cold, is fain to brood its as cold ſweatty eggs, neſted upon a cold wet earth, beſpiewing them about with the fuzze of a cold clammy froth, in coldiſh raughty weather, and all making way to a kind and timely hatching of them: And ſo needful is a kind of cold and ſultryneſs to the doing of this, that as far as ever I could find by houſing and turning of them, (when I have not only miſs'd of the brood, but, for want of feeding their earth and froath, with cold and raughtineſs, as it ſhould be done▪ I have ſoon loſt ſight of the very eggs too;) that I ſay, I dare undertake to light ſooner of that warmth and reek and air, that will hatch an hens egge, than that cold and dew and clammineſs, that goes to the hatching of a ſnails.
And to ſay there may be warmth, though no body living could ever feel it, is as bad a put off as to ſay, that ſuch a thing is ſence, though all men in the world have ever taken it for non ſence.
'Tis therefore ſomewhat likely, that a hens ſetting upon her eggs for hatching, is much what, with her brooding her chickens under her wings when they are hatcht; the one being to ward off quellers from the air, the other to ſhrowd them from thoſe birds of prey that are ſcouting & ſharking up and down in it. Whence a ſnail, whoſeeggs have other kind of foes, beſets them with other kind of ſhield and buckler. Their ſetting being the caſing or houſing ſuch a tickleiſh piece of workmanſhip, that wind and weather may not ruffle and ſnarle it, or any ſtragling bodies clutter up its rooms and ſtifle it.
From which I think, without ſtraining, we may gather, that, if ſuch a ſpring as this is, may be tickled and rous'd up again, in which is bound up a whole ſet or draught of ſprings, ſome ſhaping or plaſtick, ſome bigning or growing, others barely ſtirring or twitching, and after all ſo long ſtinted and ſo often checkt; Well may one motion, of one ſort, after ſinking into its ſpring, or being wown up in it, be, by its inhidden power, when unfetter'd, brought on again to a kind of quickneſs.
Little otherwiſe a hoop brought to a ſtiff bough, and kept in it by ſuch a ſtrength as can cope with it, upon ſome after chance the hoop getting ground of its holdfaſt ſlips or ſtarts, by fits and girds, keeping ſtill its inward ſpringſomneſs, though in a leſſening way, that is in a ſcantling to what is ſpent or thrown off at every ſlip, until at length loſing all its ſpringineſs, it falls of it ſelf into the ſtillneſs of a reſt.
This to me alſo ſeems to be the main, if not the whole of Vegetative motion, or the waxings and ſproutings forth, which are found in all growers. For I take the ſeed (till ſome further experiment teach me better) to be a cluſter of bubbles wryed up ſnug, or a bottome of hoops or ſprings cloſely girt or knit together, which being a little looſned when ſown a while, by the bedewings of the raughty mold ſoaking in between its crevices, the ſprings ſwell and grow roomthy, and which follows thereupon, the boſomes or hollows are made wider, vvhence nevv moiſture or foggineſs preſſes in, not at random, but moulded by the hollovvs into bovvs for the nonce, bedighted or impregnated alſo, vvith a ſpringſomneſs altogether fit, both to eke out that of the vvidned hoops, and alſo by a kind fermentation or buſtle of the vvorking or leavening particles, beget nevv ſprings, and then biggen the ſame, till the ſeed heaves up from a ſprouting or ſhrubble, to the ſcantling of height, bulk and grovvth, that nature has cut out for it, as a plant or as a tree.
But as in ſprings made by the hand of the vvorkman, if they lie too long bent, by reaſon of the ſvvarms of inſenſibles, drilling through their pores or ſpungholes, they may be ſo faſt ſtuck by ſuch as jump in die vviſe or cubically, as to have their ſprings choakt or benumm'd (as a piece of Iron by lying long in an odde poſture, may by the ſame chance light upon a magnetiſm): ſo the ſeeds of moſt or all grovvths, kept beyond their full time, upon the ſame ſcore ſhed or looſe their ſpringineſſes, and vvhen ſown become barren or unſproutful.
Only herein the motion that nature gives, is unlike to that which we bequeath to forthcaſts. For why, ſhe not only bedights them with many ſprings at firſt, but lays in ſpawn alſo for the begetting of more, and ſtuff for the greatning of one and other. Whereas when we give a dartingneſs to outcaſts, we betemme them but one or a few ſprings, which by often ſturts and flaſhes of motion, cracker-like, weaken themſelves, till at length all ends in the calmneſs of a reſt.
Again, if we go up to the ſtock of breathers, a ſtep above theſe as they are a ſtep beneath us, we ſhall find that begetting the like, is making over of ſprings; and according as the begetter is hotter and ſmirker, or colder and liſtleſſer, the bows are ſooner or later bent and ſhot off. So while the lively eager Creatures do the buſineſs of their kind, in the while that we are ſpeaking of it, a Toad (to name one of the cold and clammy kind) may-hap takes days to do the ſame. Thus I remember that towards the end of March at high noon day, I was ſhewn a he and ſhe Toad engendring, which to be ſure had lyen ſo from noon the day before, how much ſoever longer they might or would have done, (unleſs the ſpring of the year being backward, and the mouth'd and vents of their bodies not yet opened, might happily lengthen out the time ſomewhat longer than otherwiſe.) And as it took ſo much time to ſet the bowie frame, ſo it ſeems he could not break off where he was very ſuddenly; for we had not only ſlit open the body of the ſhe, but were taking out the inwards before he could frame to get looſe of her, and yet, at that time, he hugg'd her only with his two forefeet, which he had thruſt ſo into the ſoft of her ſides, as to make two deep doaks there. So we ſee that man or beaſt fetching their runns with earneſtneſs, they can't ſtrike ſail, or notch the wheels, and crooſe the ſprings, at work within them, in a trice. And this alſo may be one cauſe why earthworms are limed ſo much to the headward, and hold ſo for an whole night. And why Slugs or Dodmans ingender in the neck, and are ſo many hours, if not days, in the limeing, to wit, that ſo the workhouſe for the ſprings may be nearer ſeated to the ſtorehouſe of the tools and ſtuff for that end, which is the brain and ſpirits. And why both of them too play the hees part in the deeds of their kind, each crowding into the other a roping, tough, ſilver-like thread of ſeed: (That both do the ſhees work alſo, I cannot yet find, but miſtruſt that Doctor Swammerdam might rather gheſs ſo aforehand than know ſo.)
Becauſe the quickening power of one, was not enough to rally together all thoſe ſparks of life, that lay aſunder in a clammy dew, and were to be enkindled and hatcht up into a ſpringineſs of ſuch a ſet, and ſo thrown off, but both of them muſt go hand in hand, in blowing of the bellows.
Nor is it altogether without remark, among thoſe of our own kind, that the man, upon the account of his being ſtronger and ſpringier does more, (as 'tis like will be found) towards the bequeathing of that hord of ſprightfulneſs to the little one that is to be, than does the woman. (It ſeems not to be in the firſt bleſſing of growing manifold, for that was given evenly to both.) I know ſomebody, who knows a woman of underſtanding enough to make the remark, and of faithfulneſs enough to be believed about it, who took with child in the very fit of a Third Ague, (not to name many that have done ſo, out of the fit;) the latter being loſt too, until brought to bed, for the former being got: when yet I have not found hitherto, (I know not what I may do, or others have done,) that a man under that diſeaſe, either in the fit or out of it, could be ſo much a man as at other times; though I have made the obſervation, where the man has had the bleſſing of off-ſpring all the years of wedlock, before and after, and the ground that was to be ſown that year in as good tilt as in the other, only the husbandman ſo much out of plight. Whence it ſhould ſeem that the life that is made over to the off-ſpring, is but a frame or draught of-ſprings, leavened into a breedingneſs, and ſtampt upon this or that which is beginning, and is either ſtronger or weaker, in more or in leſs time made over, as it happens that the Being which does it, can fetch them up, or ſlip them off. As unto the things thrown out by the hand, there is given forth a clue of ſprings, or ſtarts, and bearings, without any ſuch draught of them or breed in them, or plaſtick might in the thrower, ſo to frame or rank them.
But I would not here be underſtood ſo much at warfare with my ſelf, as if I took the ſoul of man to be a thing, that might body-like be ſome ways mov'd or thrown off; For having all along been driving at this, that motion or going on by ſteps, is ſuch a ſticker unto body, that it can no more belong to Ghoſt, than thinking can to that, I ſhould wonder at my ſelf, if I ſhould yield that to the ſoul as 'tis beginning to be from another, which it muſt by no means have to do with, when it is it ſelf and does like it ſelf.
That which I mean therefore is that The ſoul may be ſo one with a breeding frame or bud of body, as, for ought I know, to be made over together with it, when that is made over, and yet not be mov'd as that then is mov'd, any more than the thoughts of the heart walk when the body walks. And as a ſtrong breath'd and well ſet man for wayfaring, ſhall foot it with greater ſleight and more ſpeed, than one who is not ſo made; in like manner, another man whoſe plaſtick, ſhaping, or enkindling powers, are fraught with more of manhood, and quickued with a kindlyer ſprightfulneſs, may make over the beginnings of manlineſs to the beginning birth, with a livelineſs no ways unanſwerable. Life and Soul being two things with me, as are Spirits and Spirit; the firſt being the ſpringineſs of the body, in ſuch a well ſet frame, the other that which ſets all in man a going: both which as they are together▪ in the being of man, ſo are they, I think, in the beginning of man; man being the ſon of man, as firſtman was the Son of God; the ſoul coming from God, nextly, to the firſt man, and from God through man, to every one elſe. Whole mans ſpringing from whole man, ſeeming, to me at leaſt, a main Doctrine in that Text, Abraham begat Iſaac. But, that the ſoul, which way ſoever we come by it, ſhould be any thing of that body which we are, I bleſs God, I never dreamt ſo much of Maſter Hobbes in all my life as to think it. And if any man elſe has had his brain ſo far blacken'd with that Writers Ink as to think, that body may be thoughtful too, and any ways aware, I believe he may have it pretty well wip'd off for him, with ſome papers from the hand of the Learned and Ingenious Maſter Thomas Teniſon, in a *The Creed of Maſter Hobbes examined.Book, where 'tis hard to ſay, whether the arguments in the whole be more ſtrong, or the way of bringing them in more handſome, onelyonly becauſe both of them are moſt of all ſo.
Having thus far endeavour'd to reckon with the ſlow paced motion, and found, to our thinking, that 'tis a kind of thing that has got the fidget; and that bodies ſo ſtirr'd, do not gain for every minute of time, a point of room, but jogging on in a jiffling way, they lag behind at every bearing, as they come up more or leſs at every jetting: We ſhall go on to find out, whether there be not alſo ſomewhat of likelyhood, that in the ſwifteſt hurryes, and moſt glancing gobyes of the world, ſuch bodies do not glide through more than one leaſting of room, in one now of time.
That which has put me upon the gheſs is this, Time is ſuch a thing as neither mends its pace nor ſlacks it, but is always plodding on at the ſame rate, but motion is a thing that may be either hugely ſlow, or hugely ſwift, or elſe in the middle between both: Now 'tis but odde to think how ſuch a flicketing skipjackly thing as that is, which is always ſo much upon the ſnatches, that no body knows where to have it, ſhould be bound to the behaviour of ſuch a grave ſtayd thing as time is. Eſpecially having ſeen already that motion in its loyterings or ſluggiſhneſs cannot walk times pace, but is caſt back much or little as the ſtrifts are.
Now that the mind may cope with this ſo much the better, we muſt look back to ſome hints before treated of, to wit, That what is body and what is not body, ought not to be meaſured by the ſame laws of worldiſhneſs, or natural affections, any more than thoſe reaſonleſs breathers that live under us, are to to be weilded by thoſe laws Divine or Moral, that are to ſway and bind the whole ſtock of mankind.
But now of things not-body there are two ſorts, Either ſuch as are bodileſs and no more, non materialia, or non corporea, ſuch as you may fancy time to be; or elſe ſuch as are not only bodileſs, but over and above ghoſtly, immaterialia or ſpiritualia; either of which may yet have to do with body, and in and through that, give tokens to us, of its being and power of doing.
Thus we find the ſoul of man to have buſineſs laid out for it in the body of man, by way of oneneſs with it. In which, beſides a ſort of mechanical or engine-like twitchings, and animal ſprightneſſes which are there ſet on foot, either by its power, or at its beck and good liking, it alſo cleaves to it in the advance to certain workings, of ſo lofty and refined an alloy, as to ſtamp man with the likeneſs and ſhew of him that made him, and withal trim up and faſhion him for the reliſhings of a world after this, where it ſhall be his bliſs to live with God, or his woe to be baniſht from him, world without end.
Then again, Motion, which is another unbodily thing, though it does not carry body into any ſuch lofts as ſhould raiſe it above its meanneſs when at reſt: yet in its meddlings with it, 'tis whisking about riding and of the ſo manifold pieces of the world, that it gripes within the bounds of its wide verge all the reſtleſneſs that we are either juſtling with, or other things bang'd about by, within the whole ſcope which bodies have to play in.
Now this in its kind lying between ghoſt and body, partaking of neither, is rais'd up by both. Thus the ſoul of man and other ghoſts, holding upon the hand of the firſt Being, beget it daily; as he of himſelf, upheld by none, did at the firſt ſtir and impower other beings to do ſo and body alſo (if I miſtake not,) without ghoſt, give birth to it, in the rank of Beings next below man, or at leaſt beneath that of breathers; and this, according to the tickleneſs of its lodging in the machina mundi, it does either in it ſelf or in another body. For I am ſo much of the mind, that matter or body moves it ſelf under God, as poys'd or poſtured in the frame of bulkineſs, that I wonder all or moſt men, that have lookt much into it, are not of the ſame mind too, there being (or may be) more bodies mov'd by body than by ghoſt, in the world. I ſee a body as ſluggiſh as iron, may be ſo clapt in with the knack of a Craftſman, as both to ſtir it ſelf, and conne its heavy neighbour a ſhare too. And I can't find in my heart to deny that skill to a World-maker, that I muſt needs give to a Watch-maker, not to ſay to that child, who has but ſtrength enough to wind that up, that he had skill enough to let ſo down.
And as it may be begotten by both, or bequeath'd another from both, ſo it may it ſelf belong unto both, though in a way ſo much unlike, that one word cannot well take in the meaning of it as it reaches both. For body being a ſtour unweildſom thing, or at leaſt a boaky unthroughfareſom thing, it cannot ſtir without asking another bodies leave to crowd by; whence 'tis, that this Motion, as ſuch, is ever onwardly or by degrees: But a ghoſt being never in the leaſt ſtinted in its way by body, is here, or there, or yonder, forthwith or in an inſtant. For if when 'tis here at this now, there be nothing to hinder it from being there or yonder, next now, it may be there or yonder then: And if there be nothing but body to hinder, there is nothing at all to hinder, all body being as throughfareſom to ghoſt, as 'tis ſtopping to body. But now this kind of leaping not being ſucceſſive, but all together, 'tis but even a leſſening and underly way of ſpeaking to call it Motion.
To apply this then, we are to lay down, That this hord of reſtleſneſs is evenly dealt out amongſt the ſundry Clubs and Cantreds of bodies, while time is one and the ſame to all and every one; inſomuch that it may fall to the ſhare of ſome body or other, to be more quickned or leavened with degrees of motion, than 'tis beſteaded with pieces of bulk; and thereupon behave it ſelf in the world, more after the laws of unbodily beings, than of thoſe that own body: things working according to that which they have moſt of within them. Now we having ſetled this, That ſpirits change their Beings here or there, in the All of bodies, far otherwiſe than bodies do when they flit places, as 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 'tis 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, (foreign.) And ſuch, to end, was his farewel, While he bleſſed them he parted, and was carried up, foreign; 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 foreign, 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 'tis 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, 'tis 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, 'tis 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 'tis 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 nonſenſe.
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 'tis 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 'tis 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 'tis 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. 'Tis 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 'tis, 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 wills not being of ſtrength enough to unhinge Gods unbounded power: Who hath withſtood his will, that is, of power or forecaſt?
If I agree with a Workman to build me on ſuch a plot of ground, an houſe of ſuch a ſize, in ſuch a time, with ſuch ſtuff as ſhall be laid him in, he not ſtirring out of it until he has ended it; though the doors or wayes be open, he cannot any wayes get out within that time, morally or in right: For why, I have ſo hem'd in that of him which is moral by the bargain, that that cannot be done by him that cannot lawfully be done by him, though he has ſtill the ſame kindly power of going out at doors or openings that other men have. And could I now as well bind him by laws of nature, as I have done by thoſe of right and wrong, (which God can do both alike,) I ſhould then graſp all of him, as well as before I laid hold of ſome of him; and it would then be as well beyond his power to ſtir abroad altogether, as 'tis now to do it lawfully; and he would more ſurely, than with chains and bullwarks, be charm'd within that circle all that time. If God Almighty had ſaid it with himſelf, That I ſhall ne're ſet foot in Rome; though my ſoul has the ſame power to do that for my body that another mans ſoul does for him going from hence thither, or that it ſhould do for me if I went thither; yet I ſhall be as ſure not to come there, as if I were way-laid with nothing but walls and ſconces gulfs and quickſands. So much does each thing after its kind, bow to the laws of him that made it.
Much of this may be ſeen to in the Breathers below us, of which a bird, one of the moſt quick and flitting kind, is one. At a known time of the year, one of the laws we are ſpeaking of, binds her to the ſluggiſh trade of ſetting in a neſt upon eggs, on which ſcore alone it does it, in the open lightſom air too, and with more ſtilneſs than if tyed with ſtrings, or born down with weights, and notwithſtanding too, the kindly cravings of hunger and thirſt, as ſeems from its leanneſs at that ſeaſon, and all this from as certain a cauſe as is that, by which the runner in a Mill does not ſink through the Lyingſtone, that is, a wide law of the Almighties. Afterwards the ſame law, that for the ſake of the eggs hatching, had tyed down the brisk and eager fowl ſo long, fore-caſting alſo for the young ones a coming, bids it ariſe; for though its fatneſs might be ſpared, yet its life cannot. And now, though the Coethy bird ſhould be as much bent upon ſetting and ſtarving, as it was before upon riſing and eating; yet, as then the ſtrength of the law overbound it to ſet ſtill and hatch, ſo now the force of the ſame overſwayes it to flie away and eat: All this while ſhe plotting no more, (without wiſer than we) than the ſhruff, moſs and hair, that the neſt was thwackt together of. In a word, 'tis ſo clear that the Shows or Phaenomena of the world are weilded by unſeen laws, even the worſt of its ſhocks and jumbles, and not after thoſe thick roughneſſes that ſence beholds them with, that he cannot be any thing of a Chriſtian Philoſopher (nor can he be now adayes the latter, to ſpeak of, who is not the former,) that does not ſee, that even the Beings beneath us are led to do all their tricks, by a wiſdom far overtopping that by which we manage the moſt weighty and crafty of our own affairs.
The birds we have been ſpeaking of, build neſts with ſuch an auk tool, their beak varying too after the manifoldneſs of their ſorts and kinds, without either being ſhown or having tryed, more neatly than ſome men would do, holding the Apprenticeſhip to the craft of a Neſtwright and making it their daily work, with the meeteſt of tools. The Spider drives on the great buſineſs of catching flies, by netting in corners within doors, and darting in the open air abroad, from the beginning to the end, with far more layers of plots and traps than the cunningeſt Huntſman follows his game. If the Commonwealth of Bees were but as narrowly ſearcht into, as it has been curiouſly endeavour'd, happily it would ſhame the miſadventures of the cryed up Kingdoms amongſt the ſtock of mankind. To come more home, we find we could ſuch better at a week old, without ſhowing or trying, than we can do when grown up, by the help of reaſon and ſight of the thing done: for when we did it as ſucklings, we were ſteer'd by a wiſdom in its ripeneſs, too far outgoing what we laid claim to in the ſeeds and ſparklings to be named with it. Nay, to end, we may obſerve in our own elderly doings, and thoſe too of ſo low a rank as that of the bare ſtirring of the limbs, we are ſet on work after higher ſcantlings of wiſdom than when we put forth the loftieſt powers of will and underſtanding: elſe we can give no reaſon why a Fool ſhould riſe more Mathematically from a ſeat, than the wiſeſt man can fully reckon for; inaſmuch as the remark is as old as Ariſtotle, That no man can riſe off a ſeat without either bowing the body forwards, or drawing the legs backwards: but the ground of the thing has been ſo much in the dark, that it was but lately (that I know) hit upon by that great Light of Cheſter and the World, (now with the Father of Lights,) the excellent Biſhop Wilkins; who has brought it ſo to the lever of the thigh, as to make the middle of it the prop or thiller, the body the weight, and the leg the power; either of which being brought by a ſharp angle to a downright or perpendicular or more, with the thiller, will by ſo much leſſen the weight, from the yielded aſſumption in that mechanick power, That that point, which is toucht by a perpendicular from the centre of heavineſs, is one of the terms: Which kind of way made out to a fool, as an help to him to ſtand up from his ſeat, would ſooner fit the man that gives it to ſet down even ſuch another, than him any whit the more to riſe up, for being taught ſo, how he ſhould: but yet he can do the thing without ſhowing, and as moſt wiſe men do too, without ſo much as thinking how. So far do the laws we have hitherto been upon, bind and overſway the workings of all bodies, from the nobleſt beings in the world, to the tiny beſtirrings of the leaſt atoms, which led us into all theſe remarks.