known by the fame way that that of Days was known, or prefum'd to be fo at firft; which was only by judging of them by the Train of Ideas which had pass'd in Mens Minds in the Intervals: by which Train of Ideas difcovering inequality in the natural Days, but none in the artificial Days, the artificial Days or Nuμg were guefs'd to be equal, which was fufficient to make them ferve for a Meafure: Tho' exacter Search has fince difcover'd Inequality in the diurnal Revolu tions of the Sun, and we know not whether the annual alfo be not unequal! Thefe yet, by their prefum'd and apparent Equality, ferve as well to reckon Time by (tho' not to measure the Parts of Duration exactly) as if they could be prov❜d to be exactly equal. We must therefore carefully diftinguish betwixt Duration it felf, and the Measures we make ufe of to judg of its Length. Duration in it felf is to be confider'd as going on in one conftant, equal, uniform Courfe: But none of the Measures of it, which we make ufe of, can be known to do fo; nor can we be affur'd, that their affign'd Parts or Periods are equal in Duration one to another; for two fucceffive Lengths of Duration, however meafur'd, can never be demonftrated to be equal. The Motion of the Sun, which the World us'd fo long and fo confidently for an exact Measure of Duration, has, as I faid, been found in its feveral parts unequal: And tho' Men have of late made ufe of a Pendulum, as a more fteddy and regular Motion than that of the Sun, or (to speak more truly) of the Earth; yet if any one fhould be ask'd how he certainly knows that the two fucceffive Swings of a Pendulum are equal, it would be very hard to fatisfy him that they are infallibly fo: Since we cannot be fure, that the Cause of that Motion, which is unknown to us, fhall always operate equally; and we are fure that the Medium in which the Pendulum moves, is not conftantly the fame: Either of which varying, may alter the Equality of fuch Periods, and thereby destroy the Certainty and Exactness of the Measure by Motion, as well as any other Periods of other Appearances; the Notion of Duration ftill remaining clear, tho' our Meafures of it cannot any of them be demonftrated to be exact. Since then no two Portions of Succeffion can be brought together, it is impoffible ever certainly to know their Equality. All that we can do for a Measure of Time, is to take fuch as have continual fucceffive Appearances at feeming equidiftant Periods; of which feeming Equality we have no other Meafure, but fuch as the Train of our own Ideas have lodg'd in our Memories, with the Concurrence of other probable Reasons, to perfuade us of their Equality.

Moti oni

. 22. One thing feems ftrange to me, that whilft all Men manifeftly mea- Time not the fur'd Time by the Motion of the great and visible Bodies of the World, Time Measure of yet fhould be defign'd to be the Measure of Motion; whereas 'tis obvious to every one who reflects ever fo little on it, that to measure Motion, Space is as neceffary to be confider'd as Time; and thofe who look a little farther, will find alfo the Bulk of the thing mov'd neceffary to be taken into the Computation, by any one who will eftimate or measure Motion, fo as to judg right of it. Nor indeed does Motion any otherwise conduce to the measuring of Duration, than as it conftantly brings about the Return of certain fenfible Ideas, in feeming equidiftant Periods. For, if the Motion of the Sun were as unequal as of a Ship driven by unfteddy Winds, fometimes very flow, and at others irregularly very fwift; or if being conftantly equally fwift, fit yet was not circular, and produc'd not the fame Appearances, it would not at all help us to measure Time; any more than the feeming unequal Motion of a Comet does.

Hours and

§. 23. Minutes, Hours, Days and Years, are then no more necessary to Time or Minutes, Duration, than Inches, Feet, Yards and Miles, mark'd out in any Matter, are Tears, not neto Extenfion: For tho' we in this part of the Universe, by the conftant ufe of cellary Meathem, as of Periods fet out by the Revolutions of the Sun, or as known Parts fures of of fuch Periods, have fix'd the Ideas of fuch Lengths of Duration in our Minds, ration. which we apply to all Parts of Time, whofe Lengths we would confider; yet there may be other Parts of the Univerfe, where they no more use these Measures of our's, than in Japan they do our Inches, Feet or Miles; but yet fomething analogous to them there muft be. For without fome regular periodical Returns, we could not measure our felves, or fignify to others the Length of any Duration, tho' at the fame time the World were as full of Motion as it is now, but no part of it difpos'd into régular and apparently equiVol. I. diftant

L2

>

Time.

diftant Revolutions. But the different Measures that may be made use of for the account of Time, do not at all alter the notion of Duration, which is the thing to be meafur'd; no more than the different Standards of a Foot and a Cubit alter the notion of Extenfion to those, who make use of those different Measures.

Our measure 25. The Mind having once got fuch a Measure of Time as the annual Reof Lime appli- volution of the Sun, can apply that Measure to Duration, wherein that Measure cable to Dura- it fulf did not exift, and with which, in the reality of its Being, it had notion before thing to do: For fhould one say, That Abraham was born in the 2712th Year of the Julian Period, it is altogether as intelligible, as reckoning from the beginning of the World, tho' there were fo far back no Motion of the Sun, nor any other Motion at all. For tho' the Julian Period be fuppos'd to begin feveral hundred Years before there were really either Days, Nights or Years, mark'dout by any Revolutions of the Sun; yet we reckon as right, and thereby meafure Duration as well, as if really at that time the Sun had exifted, and kept the fame ordinary Motion it doth now. The Idea of Duration equal to an annual Revolution of the Sun, is as eafily applicable in our Thoughts to Duration, where no Sun nor Motion was, as the Idea of a Foot or Yard, taken from Bodies here, can be applyed in our Thoughts to Diftances beyond the Confines of the World, where are no Bodies at all.

Eternity.

§. 26. For fuppofing it were 5639 Miles, or Millions of Miles, from this place to the remoteft Body of the Universe (for being finite, it must be at a certain distance) as we fuppofe it to be 5639 Years from this time to the first Exiftence of any Body in the beginning of the World; we can, in our Thoughts, apply this Measure of a Year to Duration before the Creation, or beyond the Duration of Bodies or Motion, as we can this Measure of a Mile to Space beyond the utmost Bodies; and by the one measure Duration, where there was no Motion, as well as by the other measure Space in our Thoughts, where there is no Body.

. 27. If it be objected to me here, That in this way of explaining of Time, I have beg'd what I thould not, viz. That the World is neither eternal nor infinite; I anfwer, That to my prefent purpose it is not needful, in this place, to make use of Arguments, to evince the World to be finite, both in_ Duration and Extenfion; but it being at least as conceivable as the contrary, I have certainly the liberty to fuppofe it, as well as any one hath to fuppofe the contrary: And I doubt not but that every one that will go about it, may easily conceive in his Mind the beginning of Motion, tho' not of all Duration, and fo may come to a stop and non ultra in his Confideration of Motion. So alfo in his Thoughts may fet Limits to Body, and the Extenfion belonging to it, but not to Space where no Body is; the utmoft bounds of Space and Duration being beyond the reach of Thought, as well as the utmost bounds of Number are beyond the largest Comprehenfion of the Mind; and all for the fame reason, as we fhall fee in another Place,

he

§. 28. By the fame means therefore, and from the fame Original that we come, to have the Idea of Time, we have alfo that Idea which we call Eternity: viz. having got the Idea of Succeffion and Duration, by reflecting on the Train of our own Ideas caus'd in us either by the natural Appearances of those Ideas coming conftantly of themselves into our waking Thoughts, or elfe caus'd by external Objects fucceffively affecting our Senfes; and having from the Revolutions of the Sun got the Ideas of certain Lengths of Duration, we can, in our Thoughts, add fuch Lengths of Duration to one another as often as we please, and apply them, fo added, to Durations paft or to come: And this we can continue to do on, without Bounds or Limits, and proceed in infinitum, and apply thus the Length of the annual Motion of the Sun to Duration, fuppos'd before the Sun's, or any other Motion had its Being; which is no more difficult or abfurd, than to apply the Notion I have of the moving of a Shadow one Hour to Day upon the Sun-Dial, to the Duration of fomething laft Night, v. g. the burning of a Candle, which is now abfolutely feparate from all actual Motion: And it is as impoffible for the Duration of that Flame for an Hour last Night to co-exist with any Motion that now is, or ever fhall be, as for any part of Duration, that was before the beginning of the World, to coexift with the Motion of the Sun now. But yet this hinders not, but that

having the Idea of the Length of the Motion of the Shadow on a Dial between the Marks of two Hours, I can as diftin&tly measure in my Thoughts the Duration of that Candle-light last night, as I can the Duration of any thing that does now exift: And it is no more than to think, that had the Sun fhone then on the Dial, and mov'd after the fame rate it doth now, the Shadow on the Dial would have pafs'd from one Hour-line to another, whilft that Flame of the Candle lafted.

. 29. The Notion of an Hour, Day, or Year, being only the Idea I have of the Length of certain periodical regular Motions, neither of which Motions do ever all at once exift, but only in the Ideas I have of them in my Memory deriv'd from my Senfes or Reflection; I can with the fame ease, and for the fame reafon, apply it in my Thoughts to Duration, antecedent to all manner of Motion, as well as to any thing that is but a Minute, or a Day, antecedent to the Motion, that at this very moment the Sun is in. All things paft are equally and perfectly at reft; and to this way of Confideration of them are all one, whether they were before the beginning of the World, or but yesterday: the measuring of any Duration by fome Motion, depending not at all on the real Co-exiftence of that thing to that Motion, or any other Periods of Revolution, but the having a clear Idea of the Length of fome periodical known Motion, or other Intervals of Duration in my Mind, and applying that to the Duration of the thing I would measure.

9. 30. Hence we fee, that fome Men imagine the Duration of the World from its firft Exiftence to this prefent Year 1689. to have been 5639 Years, or equal to 5639 annual Revolutions of the Sun, and others a great deal more; as the Egyptians of old, who, in the time of Alexander, counted 23000 Years from the Reign of the Sun; and the Chineses now, who account the World' 3,269,000 Years old, or more: which longer Duration of the World, according to their Computation, tho' I fhould not believe to be true; yet I can equally imagine it with them, and as truly understand, and fay one is longer than the other, as I understand, that Methufalem's Life was longer than Enoch's. And if the common reckoning of 5639 fhould be true, (as it may be as well as any other affign'd) it hinders not at all my imagining what others mean, when they make the World 1000 Years older, fince every one may with the fame Facility imagine (I do not fay believe) the World to be 50,000 Years old, as 5639; and may as well conceive the Duration of 50,000 Years, as 5639. Whereby it appears, that to the measuring the Duration of any thing by Time, it is not requifite that that thing fhould be co-exiftent to the Motion we measure by, or any other pe riodical Revolution; but it fuffices to this purpofe, that we have the Idea of the Length of any regular periodical Appearances, which we can in our Minds apply to Duration, with which the Motion or Appearance never co-exifted.

§. 31. For as in the Hiftory of the Creation deliver'd by Mofes, I can imagine that Light exifted three Days before the Sun was, or had any Motion, barely by thinking, that the Duration of Light before the Sun was created, was fo long as (if the Sun had mov'd then, as it doth now) would have been equal to three of his diurnal Revolutions; fo by the fame way I can have an Idea of the Chaos, or Angels being created, before there was either Light, or any continu'd Motion, a Minute, an Hour, a Day, a Year, or 1000 Years. For if I can but confider Duration equal to one Minute, before either the Being or Motion of any Body, I can add one Minute more till I come to 60; and by the fame way of adding Minutes, Hours, or Years (i. e. fuch or fuch parts of the Sun's Revolution, or any other Period, whereof I have the Idea) proceed in infinitum, and fuppofe a Duration exceeding as many fuch Periods as I can reckon, let me add whilft I will: which I think is the Notion we have of Eternity, of whofe Infinity we have no other Notion, than we have of the Infinity of Num ber, to which we can add for ever without end.

§. 32. And thus I think it is plain, that from those two Fountains of all Knowledg before-mention'd, viz. Reflection and Senfation, we get the Ideas of Duration, and the Measures of it.

For First, By obferving what paffes in our Minds, how our Ideas there in train conftantly fome vanifh, and others begin to appear, we come by the Idea of Succeffion.

Secondly,

Secondly, By obferving a distance in the Parts of this Succeffion, we get the Idea of Duration.

Thirdly,By Senfation obferving certain Appearances, at certain regular and feeming equidiftant Periods, we get the Ideas of certain Lengths or Measures of Duration, as Minutes, Hours, Days, Years, &c.

Fourthly, By being able to repeat those Measures of Time, or Ideas of ftated Length of Duration in our Minds, as often as we will, we can come to imagine Duration, where nothing does really endure or exift; and thus we imagine to Morrow, next Year, or feven Years hence.

Fifthly, By being able to repeat any fuch Idea of any Length of Time, as of a Minute, a Year, or an Age, as often as we will in our own Thoughts, and adding them one to another, without ever coming to the end of fuch Addition any nearer than we can to the end of Number, to which we can always add, we come by the Idea of Eternity, as the future eternal Durations of our Souis, as well as the Eternity of that infinite Being, which must necessarily have always exifted.

Sixthly, By confidering any part of infinite Duration, as fet out by periodical Measures, we come by the Idea of what we call Time in general.

Both capable §. 1. of greater and

lefs

Expanfion not bounded by Matter.

CHAP. XV.

Of Duration and Expansion, confider'd together.

TH

HO' we have in the precedent Chapters dwelt pretty long on the Confiderations of Space and Duration; yet they being Ideas of general Concernment, that have fomething very abstruse and peculiar in their Nature, the comparing them one with another may perhaps be of ufe for their Illustration; and we may have the more clear and diftinct Conception of them, by taking a view of them together. Distance or Space, in its fimple abstract Conception, to avoid Confufion, I call Expanfion, to diftinguish it from Extenfion, which by fome is us'd to exprefs this distance only, as it is in the folid parts of Matter, and fo includes, or at least intimates the Idea of Body: Whereas the Idea of pure Distance includes no fuch thing. I prefer alfo the Word ExDanfion to Space, because Space is often apply'd to distance of fleeting fucceffive parts, which never exift together, as well as to those which are permanent. In both these (viz. Expanfion and Duration) the Mind has this common Idea of continu'd Lengths, capable of greater or lefs Quantities: For a Man has as clear an Idea of the difference of the Length of an Hour, and a Day, as of an Inch and a Foot.

9. z. The Mind, having got the Idea of the Length of any part of Expansion; let it be a Span, or a Pace, or what Length you will, can, as has been faid, repeat that Idea; and fo adding it to the former, enlarge its Idea of Length, and make it equal to two Spans, or two Paces, and fo as often as it will, till it equals the distance of any parts of the Earth one from another, and increase thus, till it amounts to the distance of the Sun, or remotest Star. By fuch a progreffion as this, fetting out from the place where it is, or any other place, it can proceed and pafs beyond all thofe Lengths, and find nothing to ftop its going on, either in, or without Body. 'Tis true, we can eafily in our Thoughts come to the end of folid Extenfion; the Extremity and Bounds of all Body, we have no difficulty to arrive at: But when the Mind is there, it finds nothing to hinder its Progress into this endless Expanfion; of that it can neither find nor conceive any end. Nor let any one fay, That beyond the Bounds of Body, there is nothing at all, unless he will confine GOD within the Limits of Matter. Solomon, whofe Understanding was fill'd and enlarg'd with Wisdom, feems to have other Thoughts, when he fays, Heaven, and the Heaven of Heavens, cannot contain Thee: And he, I think, very much magnifies to himself the Capacity of his own Understanding, who perfwades himself, that he can extend his Thoughts farther than GOD exifts, or imagine any Expansion where he is not.

§. 3. Juft fo is it in Duration. The Mind having got the Idea of any Length of Nor Duration Duration, can double, multiply, and enlarge it, not only beyond its own, but be- by Motion. yond the Existence of all corporeal Beings, and all the Meafures of Time, taken from the great Bodies of the World, and their Motions. But yet every one eafily admits, That tho' we make Duration boundless, as certainly it is, we cannot yet extend it beyond all Being. GOD, every one easily allows, fills Eternity; and 'tis hard to find a Reafon, why any one fhould doubt, that he likewife fills Immenfity? His infinite Being is certainly as boundless one way as another; and methinks it afcribes a little too much to Matter, to fay, where there is no Body, there is nothing.

§. 4. Hence, I think, we may learn the Reason why every one familiarly, and Why Men without the leaft hefitation, fpeaks of, and fuppofes Eternity, and fticks not more eafily to afcribe Infinity to Duration; but 'tis with more doubting and referve, that many Duration, admit infinite admit, or fuppofe the Infinity of Space. The Reafon whereof feems to me to be than infinite this, That Duration and Extenfion being us'd as Names of Affections belonging Expanfion. to other Beings, we eafily conceive in GOD infinite Duration, and we cannot avoid doing fo: But not attributing to him Extenfion, but only to Matter, which is finite, we are apter to doubt of the Exiftence of Expansion without Matter; of which alone we commonly fuppofe it an Attribute. And therefore when Men purfue their Thoughts of Space, they are apt to stop at the Confines of Body; as if Space were there at an end too, and reach'd no farther. Or if their Ideas upon confideration carry them farther, yet they term what is beyond the Limits of the Univerfe, imaginary Space; as if it were nothing, because there is no Body exifting in it. Whereas Duration, antecedent to all Body, and to the Motions which it is meafur'd by, they never term imaginary; because it is never fuppos'd void of fome other real Exiftence. And if the Names of things may at all direct our Thoughts towards the Originals of Mens Ideas (as I am apt to think they may very much) one may have occafion to think by the name Duration, that the Continuation of Exiflence, with a kind of Refistance to any deftructive Force, and the Continuation of Solidity (which is apt to be confounded with, and if we will look into the minute anatomical parts of Matter, is little different from Hardness) were thought to.. have fome Analogy, and gave occafion to Words, fo near of kin as Durare and Durum effe. And that Durare is apply'd to the Idea of Hardness, as well as that of Exittence, we fee in Horace, Epod. 16. ferro duravit facula. But be that as it will, this is certain, That whoever purfues his own Thoughts, will find them fometimes launch out beyond the Extent of Body into the Infinity of Space or Expanfion; the Idea whereof is diftinct and feparate from Body, and all other things which may (to those who please) be a Subject of farther Meditation.

Place to Ex

§. 5. Time in general is to Duration, as Place to Expanfion. They are fo much Time to Duof those boundless Oceans of Eternity and Immenfity, as is fet out and diftin- ration is as guifh'd from the reft, as it were by Land-marks; and fo are made ufe of to de- panfion. note the Pofition of finite real Beings, in refpe&t one to another, in those uniform infinite Oceans of Duration and Space. These rightly confider'd are only Ideas of determinate Diftances, from certain known Points fix'd in diftinguishable fenfible things, and fuppos'd to keep the fame diftance one from another. From fuch Points fix'd in fenfible Beings we reckon, and from them we measure our Portions of thofe infinite Quantities; which fo confider'd, are that which we call Time and Place. For Duration and Space being in themselves uniform and boundless, the Order and Pofition of things, without fuch known fettled Points, would be loft in them, and all things would lie jumbled in an incurable Confufion.

§. 6. Time and Place taken thus for determinate diftinguishable Portions of Time and thofe infinite Abyffes of Space and Duration, fet out, or fuppos'd to be diftin- Place are ta ken for fo guifh'd from the reft by Marks, and known Boundaries, have each of them a much of eitwo fold Acceptation.

ther, as are

Firft, Time in general is commonly taken for fo much of infinite Duration, Jet out by the as is meafur'd-out by, and co-exiftent with the Exiftence and Motions of the Existence and Motion of Bogreat Bodies of the Universe, as far as we know any thing of them: And in dies. this ferfe, Time begins and ends with the Frame of this fenfible World, as in thefe