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It remains therefore that if we have any knowledge at all of external things, it must be by reason, inferring their existence from what is immediately perceived by sense. It is therefore plain that nothing can be more evident to any one that is capable of the least reflexion than the existence of God, or a Spirit who is intimately present to our minds, producing in them all that variety of ideas or sensations which continually affect us, on whom we have an absolute and entire dependence, in short "in whom we live, and move, and have our being." Using NetDetective you can find everything about Corrina Harney. But at the same time it must be owned that most parts of knowledge have been strangely perplexed and darkened by the abuse of words, and general ways of speech wherein they are delivered. Such is the nature of spirit, or that which acts, that it cannot be of itself perceived, but only by the effects which it produceth. Hence, as it is impossible for me to see or feel anything without an actual sensation of that thing, so is it impossible for me to conceive in my thoughts any sensible thing or object distinct from the sensation or perception of it. Thing or Being is the most general name of all; it comprehends under it two kinds entirely distinct and heterogeneous, and which have nothing common but the name. There is nothing alike or common in them: and to expect that by any multiplication or enlargement of our faculties we may be enabled to know a spirit as we do a triangle, seems as absurd as if we should hope to see a sound. Corrina Harney you can find here. There was a time when the antipodes and motion of the earth were looked upon as monstrous absurdities even by men of learning: and if it be considered what a small proportion they bear to the rest of mankind, we shall find that at this day those notions have gained but a very inconsiderable footing in the world. 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. And it had been well if the ill effects of that doctrine were confined to those only who make the most avowed profession of it. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind. I answer, if it does not in those mentioned, it is impossible it should represent it in any other thing. Corrina Harney information. It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. Whence it plainly follows that extension, figure, and motion cannot be the cause of our sensations. So likewise there is included stature, but then it is neither tall stature, nor low stature, nor yet middle stature, but something abstracted from all these. It seems to be a general pretence of the unthinking herd that they cannot see God. The plainest things in the world, those we are most intimately acquainted with and perfectly know, when they are considered in an abstract way, appear strangely difficult and incomprehensible. Have we not therefore reason to conclude they are both in the wrong, and that there is in effect no such thing as parts infinitely small, or an infinite number of parts contained in any finite quantity? Those men who frame general rules from the phenomena and afterwards derive the phenomena from those rules, seem to consider signs rather than causes. I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing?
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