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But, though the Lord conceal Himself from the eyes of the sensual and lazy, who will not be at the least expense of thought, yet to an unbiased and attentive mind nothing can be more plainly legible than the intimate presence of an All-wise Spirit, who fashions, regulates and sustains the whole system of beings. I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? Using NetDetective you can find everything about Mellisa Joan Heart. It is not said the three angles are equal to two right ones, because one of them is a right angle, or because the sides comprehending it are of the same length. I answer, an idea can be like nothing but an idea; a colour or figure can be like nothing but another colour or figure. This, which, if I mistake not, hath been shewn to be a most groundless and absurd notion, is the very root of Scepticism; for, so long as men thought that real things subsisted without the mind, and that their knowledge was only so far forth real as it was conformable to real things, it follows they could not be certain they had any real knowledge at all. Qualities, as hath been shewn, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever. Mellisa Joan Heart you can find here. Now, I would fain know how anything can be present to us, which is neither perceivable by sense nor reflexion, nor capable of producing any idea in our minds, nor is at all extended, nor hath any form, nor exists in any place. Whereas, in truth, there is no such thing as one precise and definite signification annexed to any general name, they all signifying indifferently a great number of particular ideas. For the rest, though it should follow that some of the more intricate and subtle parts of Speculative Mathematics may be pared off without any prejudice to truth, yet I do not see what damage will be thence derived to mankind. But this business of real and imaginary has been already so plainly and fully explained, and so often referred to, and the difficulties about it are so easily answered from what has gone before, that it were an affront to the reader's understanding to resume the explication of it in its place. Some there are who think that, though the arguments for the real existence of bodies which are drawn from Reason be allowed not to amount to demonstration, yet the Holy Scriptures are so clear in the point as will sufficiently convince every good Christian that bodies do really exist, and are something more than mere ideas; there being in Holy Writ innumerable facts related which evidently suppose the reality of timber and stone, mountains and rivers, and cities, and human bodies. Mellisa Joan Heart information. All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little reflexion. 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. If we sound our own conceptions, I believe we may find all the absolute motion we can frame an idea of to be at bottom no other than relative motion thus defined. We should propose to ourselves nobler views, namely, to recreate and exalt the mind with a prospect of the beauty, order. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their own principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies?
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