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I can consider the hand, the eye, the nose, each by itself abstracted or separated from the rest of the body. And as the former owes its generality not to its being the sign of an abstract or general line, but of all particular right lines that may possibly exist, so the latter must be thought to derive its generality from the same cause, namely, the various particular lines which it indifferently denotes. But, whoever shall reflect, and take care to understand what he says, will, if I mistake not, acknowledge that all sensible qualities are alike sensations and alike real; that where the extension is, there is the colour, too, i.e., Using NetDetective you can find everything about Haward Stern. For then the number of any particular things is said to be known, when we know the name of figures (with their due arrangement) that according to the standing analogy belong to them. Nay, so great a difficulty has it been thought to conceive Matter produced out of nothing, that the most celebrated among the ancient philosophers, even of those who maintained the being of a God, have thought Matter to be uncreated and co-eternal with Him. It hath set a price on the most trifling numerical speculations which in practice are of no use, but serve only for amusement; and hath therefore so far infected the minds of some, that they have dreamed of mighty mysteries involved in numbers, and attempted the explication of natural things by them. Haward Stern you can find here. I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. But, though we do the utmost we can to secure the belief of Matter, though, when reason forsakes us, we endeavour to support our opinion on the bare possibility of the thing, and though we indulge ourselves in the full scope of an imagination not regulated by reason to make out that poor possibility, yet the upshot of all is, that there are certain unknown Ideas in the mind of God; for this, if anything, is all that I conceive to be meant by occasion with regard to God. These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. Such is the artificial contrivance of this mighty machine of nature that, whilst its motions and various phenomena strike on our senses, the hand which actuates the whole is itself unperceivable to men of flesh and blood. The term is either used in no sense at all, or else in some very distant from its received signification. Haward Stern information. In man indeed a thrifty management of those things which he cannot procure without much pains and industry may be esteemed wisdom. This being so, and it being withal certain that names which yet are not thought altogether insignificant do not always mark out particular conceivable ideas, it is straightway concluded that they stand for abstract notions. But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. Hence there can be no idea formed of a soul or spirit; for all ideas whatever, being passive and inert (vide sect.25), they cannot represent unto us, by way of image or likeness, that which acts. Seventhly, it will upon this be demanded whether it does not seem absurd to take away natural causes, and ascribe everything to the immediate operation of Spirits? For that only is thought so which is uncommon, or a thing by itself, and out of the ordinary course of our observation. At present we shall only observe in general whence it is the mathematicians are all so fond and tenacious of that doctrine. Much is here said of the difficulty that abstract ideas carry with them, and the pains and skill requisite to the forming them.
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