This further is observable in number, that it is that which the mind makes use of in measuring all things that by us are measurable, which principally are EXPANSION and DURATION; and our idea of infinity, even when applied to those, seems to be nothing but the infinity of number. For what else are our ideas of Eternity and Immensity, but the repeated additions of certain ideas of imagined parts of duration and expansion, with the infinity of number; in which we can come to no end of addition? For such an inexhaustible stock, number (of all other our ideas) most clearly furnishes us with, as is obvious to every one. For let a man collect into one sum as great a number as he pleases, this multitude how great soever, lessens not one jot the power of adding to it, or brings him any nearer the end of the inexhaustible stock of number; where still there remains as much to be added, as if none were taken out. And this ENDLESS ADDITION or ADDIBILITY (if any one like the word better) of numbers, so apparent to the mind, is that, I think, which gives us the clearest and most distinct idea of infinity: of which more in the following chapter. CHAPTER XVII. OF INFINITY. 1. Infinity, in its original Intention, attributed to Space, Duration, and Number. He that would know what kind of idea it is to which we give the name of INFINITY, cannot do it better than by considering to what infinity is by the mind more immediately attributed; and then how the mind comes to frame it. FINITE and INFINITE seem to me to be looked upon by the mind as the MODES OF QUANTITY, and to be attributed primarily in their first designation only to those things which have parts, and are capable of increase or diminution by the addition or subtraction of any the least part: and such are the ideas of space, duration, and number, which we have considered in the foregoing chapters. It is true, that we cannot but be assured, that the great God, of whom and from whom are all things, is incomprehensibly infinite: but yet, when we apply to that first and supreme Being our idea of infinite, in our weak and narrow thoughts, we do it primarily in respect to his duration and ubiquity; and, I think, more figuratively to his power, wisdom, and goodness, and other attributes which are properly inexhaustible and incomprehensible, &c. For, when we call THEM infinite, we have no other idea of this infinity but what carries with it some reflection on, and imitation of, that number or extent of the acts or objects of God’s power, wisdom, and goodness, which can never be supposed so great, or so many, which these attributes will not always surmount and exceed, let us multiply them in our thoughts as far as we can, with all the infinity of endless number. I do not pretend to say how these attributes are in God, who is infinitely beyond the reach of our narrow capacities: they do, without doubt, contain in them all possible perfection: but this, I say, is our