For this present moment is common to all things that are now in being, and equally comprehends that part of their existence, as much as if they were all but one single being; and we may truly say, they all exist in the same moment of time. Whether angels and spirits have any analogy to this, in respect to expansion, is beyond my comprehension: and perhaps for us, who have understandings and comprehensions suited to our own preservation, and the ends of our own being, but not to the reality and extent of all other beings, it is near as hard to conceive any existence, or to have an idea of any real being, with a perfect negation of all manner of expansion, as it is to have the idea of any real existence with a perfect negation of all manner of duration. And therefore, what spirits have to do with space, or how they communicate in it, we know not. All that we know is, that bodies do each singly possess its proper portion of it, according to the extent of solid parts; and thereby exclude all other bodies from having any share in that particular portion of space, whilst it remains there.
12. Duration has never two parts together, expansion altogether.
Duration, and time which is a part of it, is the idea we have of perishing distance, of which no two parts exist together, but follow each other in succession; an expansion is the idea of lasting distance, all whose parts exist together, and are not capable of succession. And therefore, though we cannot conceive any duration without succession, nor can put it together in our thoughts that any being does now exist tomorrow, or possess at once more than the present moment of duration; yet we can conceive the eternal duration of the Almighty far different from that of man, or any other finite being. Because man comprehends not in his knowledge or power all past and future things: his thoughts are but of yesterday, and he knows not what tomorrow will bring forth. What is once past he can never recall; and what is yet to come he cannot make present. What Isay of man, I say of all finite beings; who, though they may far exceed man in knowledge and power, yet are no more than the meanest creature, in comparison with God himself Finite or any magnitude holds not any proportion to infinite. God's infinite duration, being accompanied with infinite knowledge and infinite power, He sees all things, past and to come; and they are no more distant from His knowledge, no further removed from His sight, than the present: they all lie under the same view: and there is nothing which He cannot make exist each moment He pleases. For the existence of all things, depending upon His good pleasure, all things exist every moment that He thinks fit to have them exist. To conclude: expansion and duration do mutually embrace and comprehend each other; every part of space being in every part of duration, and every part of duration in every part of expansion. Such a combination of two distinct ideas is, I suppose, scarce to be found in all that great variety we do or can conceive, and may afford matter to further speculation.
Chapter XVI
Idea of Number 1. Number the simplest and most universal idea. Amongst all the ideas we have, as there is none suggested to the mind by more ways, so there is none more simple, than that of unity, or one: it has no shadow of variety or composition in it: every object our senses are employed about; every idea in our understandings; every thought of our minds, brings this idea along with it. And therefore it is the most intimate to our thoughts, as well as it is, in its agreement to all other things, the most universal idea we have. For number applies itself to men, angels, actions, thoughts; everything that either doth exist, or can be imagined.
2. Its modes made by addition. By repeating this idea in our minds, and adding the repetitions together, we come by the complex ideas of the modes of it. Thus, by adding one to one, we have the complex idea of a couple; by putting twelve units together, we have the complex idea of a dozen; and so of a score, or a million, or any other number.
3. Each mode distinct. The simple modes of number are of all other the most distinct; every the least variation, which is an unit, making each combination as clearly different from that which approacheth nearest to it, as the most remote; two being as distinct from one, as two hundred; and the idea of two as distinct from the idea of three, as the magnitude of the whole earth is from that of a mite.
This is not so in other simple modes, in which it is not so easy, nor perhaps possible for us to distinguish betwixt two approaching ideas, which yet are really different. For who will undertake to find a difference between the white of this paper and that of the next degree to it: or can form distinct ideas of every the least excess in extension?
4. Therefore demonstrations in numbers the most precise. The clearness and distinctness of each mode of number from all others, even those that approach nearest, makes me apt to think that demonstrations in numbers, if they are not more evident and exact than in extension, yet they are more general in their use, and more determinate in their application. Because the ideas of numbers are more precise and distinguishable than in extension; where every equality and excess are not so easy to be observed or measured;because our thoughts cannot in space arrive at any determined smallness beyond which it cannot go, as an unit; and therefore the quantity or proportion of any the least excess cannot be discovered;which is clear otherwise in number, where, as has been said, 91 is as distinguishable from go as from 9000, though 91 be the next immediate excess to 90. But it is not so in extension, where, whatsoever is more than just a foot or an inch, is not distinguishable from the standard of a foot or an inch; and in lines which appear of an equal length, one may be longer than the other by innumerable parts: nor can any one assign an angle, which shall be the next biggest to a right one.
