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Hence, to endeavour to explain the production of colours or sounds, by figure, motion, magnitude, and the like, must needs be labour in vain. In man indeed a thrifty management of those things which he cannot procure without much pains and industry may be esteemed wisdom. I might add, my lord, that the extraordinary favour and bounty you have been pleased to show towards our Society gave me hopes you would not be unwilling to countenance the studies of one of its members. Again, the things perceived by sense may be termed external, with regard to their origin- in that they are not generated from within by the mind itself, but imprinted by a Spirit distinct from that which perceives them. Using NetDetective you can find everything about Lief Ericsson. The same may be said of all other miracles; which, in consequence of the foregoing principles, must be looked upon only as so many cheats, or illusions of fancy. For, say you, since we observe our sensations to be imprinted in an orderly and constant manner, it is but reasonable to suppose there are certain constant and regular occasions of their being produced. The opinion that those and the like words stand for general notions, abstracted from all particular persons and actions, seems to have rendered morality very difficult, and the study thereof of small use to mankind. Such I take this important one to be, viz., that all the choir of heaven and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind, that their being is to be perceived or known; that consequently so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit- it being perfectly unintelligible, and involving all the absurdity of abstraction, to attribute to any single part of them an existence independent of a spirit. Lief Ericsson you can find here. It will perhaps be said that we want a sense (as some have imagined) proper to know substances withal, which, if we had, we might know our own soul as we do a triangle. To which I answer, that in the definition it is not said whether the surface be great or small, black or white, nor whether the sides are long or short, equal or unequal, nor with what angles they are inclined to each other; in all which there may be great variety, and consequently there is no one settled idea which limits the signification of the word triangle. But it has been made evident that bodies, of what frame or texture soever, are barely passive ideas in the mind, which is more distant and heterogeneous from them than light is from darkness. Lief Ericsson information. 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. Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. But, say you, it is the unknown occasion, at the presence of which ideas are excited in us by the will of God. When therefore I delineate a triangle on paper, and take one side not above an inch, for example, in length to be the radius, this I consider as divided into 10,000 or 100,000 parts or more; for, though the ten-thousandth part of that line considered in itself is nothing at all, and consequently may be neglected without an error or inconveniency, yet these described lines, being only marks standing for greater quantities, whereof it may be the ten-thousandth part is very considerable, it follows that, to prevent notable errors in practice, the radius must be taken of 10,000 parts or more.
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