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By what we have premised, it is plain that very numerous and important errors have taken their rise from those false Principles which were impugned in the foregoing parts of this treatise; and the opposites of those erroneous tenets at the same time appear to be most fruitful Principles, from whence do flow innumerable consequences highly advantageous to true philosophy as well as to religion. But, though in every motion it be necessary to conceive more bodies than one, yet it may be that one only is moved, namely, that on which the force causing the change in the distance or situation of the bodies, is impressed. Using NetDetective you can find everything about Yasmine Bleth. Or is not the being threatened with danger sufficient to excite a dread, though we think not of any particular evil likely to befal us, nor yet frame to ourselves an idea of danger in abstract? See sect. 41 of the fore-mentioned treatise. It is said they are difficult and not to be attained without pains and study; we may therefore reasonably conclude that, if such there be, they are confined only to the learned. So that in denying the things perceived by sense an existence independent of a substance of support wherein they may exist, we detract nothing from the received opinion of their reality, and are guilty of no innovation in that respect. Again, great and small, swift and slow, are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies. Yasmine Bleth you can find here. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest. And some of late have set themselves particularly to shew the incommunicable attributes of God agree to it. I answer, if by Nature is meant only the visible series of effects or sensations imprinted on our minds, according to certain fixed and general laws, then it is plain that Nature, taken in this sense, cannot produce anything at all. Secondly, because the Supreme Spirit which excites those ideas in our minds, is not marked out and limited to our view by any particular finite collection of sensible ideas, as human agents are by their size, complexion, limbs, and motions. Yasmine Bleth information. In doing of which, if I seem too prolix to those of quick apprehensions, I hope it may be pardoned, since all men do not equally apprehend things of this nature, and I am willing to be understood by every one. All our ideas, sensations, notions, or the things which we perceive, by whatsoever names they may be distinguished, are visibly inactive- there is nothing of power or agency included in them. Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? But, since one idea cannot be the cause of another, to what purpose is that connexion? But, though there be some things which convince us human agents are concerned in producing them; yet it is evident to every one that those things which are called the Works of Nature, that is, the far greater part of the ideas or sensations perceived by us, are not produced by, or dependent on, the wills of men.
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