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So far as I can gather from the common use of language, that word signifies either the agent which produces any effect, or else something that is observed to accompany or go before it in the ordinary course of things. It is a hard thing to suppose that right deductions from true principles should ever end in consequences which cannot be maintained or made consistent. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. Besides, monsters, untimely births, fruits blasted in the blossom, rains falling in desert places, miseries incident to human life, and the like, are so many arguments that the whole frame of nature is not immediately actuated and superintended by a Spirit of infinite wisdom and goodness. Using NetDetective you can find everything about Rachael Stevens. The great mechanical principle now in vogue is attraction. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. Likewise the idea of man that I frame to myself must be either of a white, or a black, or a tawny, a straight, or a crooked, a tall, or a low, or a middle-sized man. For example, in the falling of a stone to the ground, in the rising of the sea towards the moon, in cohesion, crystallization, etc, there is something alike, namely, an union or mutual approach of bodies. Rachael Stevens you can find here. To this my answer is, that if the word substance be taken in the vulgar sense- for a combination of sensible qualities, such as extension, solidity, weight, and the like- this we cannot be accused of taking away: but if it be taken in a philosophic sense- for the support of accidents or qualities without the mind- then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties. To which I answer, that, though the idea I have in view whilst I make the demonstration be, for instance, that of an isosceles rectangular triangle whose sides are of a determinate length, I may nevertheless be certain it extends to all other rectilinear triangles, of what sort or bigness soever. They indeed who hold the soul of man to be only a thin vital flame, or system of animal spirits, make it perishing and corruptible as the body; since there is nothing more easily dissipated than such a being, which it is naturally impossible should survive the ruin of the tabernacle wherein it is enclosed. Rachael Stevens information. In answer to this, I observe that, as the notion of Matter is here stated, the question is no longer concerning the existence of a thing distinct from Spirit and idea, from perceiving and being perceived; but whether there are not certain ideas of I know not what sort, in the mind of God which are so many marks or notes that direct Him how to produce sensations in our minds in a constant and regular method- much after the same manner as a musician is directed by the notes of music to produce that harmonious train and composition of sound which is called a tune, though they who hear the music do not perceive the notes, and may be entirely ignorant of them. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. If they seem so to grown men it is only because by constant and familiar use they are made so. And perhaps, if we inquire narrowly, we shall find we cannot even frame an idea of pure Space exclusive of all body. Thirdly, from what has been premised no reason can be drawn why the history of nature should not still be studied, and observations and experiments made, which, that they are of use to mankind, and enable us to draw any general conclusions, is not the result of any immutable habitudes or relations between things themselves, but only of God's goodness and kindness to men in the administration of the world.
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