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To say, therefore, that these are the effects of powers resulting from the configuration, number, motion, and size of corpuscles, must certainly be false. It is evident "support" cannot here be taken in its usual or literal sense- as when we say that pillars support a building; in what sense therefore must it be taken? It is therefore necessary, in order to prevent equivocation and confounding natures perfectly disagreeing and unlike, that we distinguish between spirit and idea. It is very obvious, upon the least inquiry into our thoughts, to know whether it is possible for us to understand what is meant by the absolute existence of sensible objects in themselves, or without the mind. Using NetDetective you can find everything about Wendy Whoopers. But I believe nobody will say that what he means by the terms soul and substance is only some particular sort of idea or sensation. If any man thinks this detracts from the existence or reality of things, he is very far from understanding what hath been premised in the plainest terms I could think of. For example, when a schoolman tells me "Aristotle hath said it," all I conceive he means by it is to dispose me to embrace his opinion with the deference and submission which custom has annexed to that name. If any man has the faculty of framing in his mind such an idea of a triangle as is here described, it is in vain to pretend to dispute him out of it, nor would I go about it. Wendy Whoopers you can find here. The farther we go, we shall only lose ourselves the more irrecoverably, and be the deeper entangled in difficulties and mistakes. 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. 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. I say it is granted on all hands (and what happens in dreams, phrensies, and the like, puts it beyond dispute) that it is possible we might be affected with all the ideas we have now, though there were no bodies existing without resembling them. I have no notion of it at all, only I hear others say it is infinitely divisible, and speak of it in such a manner as leads me to entertain odd thoughts of my existence; since that doctrine lays one under an absolute necessity of thinking, either that he passes away innumerable ages without a thought, or else that he is annihilated every moment of his life, both which seem equally absurd. Wendy Whoopers information. All which seems very plain and not to include any difficulty in it. From the opinion that spirits are to be known after the manner of an idea or sensation have risen many absurd and heterodox tenets, and much scepticism about the nature of the soul. This is what I repeat and inculcate, and earnestly recommend to the attentive thoughts of the reader. All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little reflexion. For, because a property may be demonstrated to agree to some one particular triangle, it will not thence follow that it equally belongs to any other triangle, which in all respects is not the same with it. But, surely it ought not to be looked on as a defect in a human understanding that it does not perceive the idea of spirit, if it is manifestly impossible there should be any such idea. 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. Hence arise endless scruples and errors of dangerous consequence in morality. And it is on all hands agreed that there is need of great toil and labour of the mind, to emancipate our thoughts from particular objects, and raise them to those sublime speculations that are conversant about abstract ideas.
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