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It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. But, we must not imagine that the inexplicably fine machine of an animal or vegetable costs the great Creator any more pains or trouble in its production than a pebble does; nothing being more evident than that an Omnipotent Spirit can indifferently produce everything by a mere fiat or act of His will. Say you, I have no idea of Matter and therefore cannot explain it. Using NetDetective you can find everything about April Arikson. The ideas of Sense are more strong, lively, and distinct than those of the imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series, the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author. But what truth is there which shineth so strongly on the mind that by an aversion of thought, a wilful shutting of the eyes, we may not escape seeing it? But do not you yourself perceive or think of them all the while? In like manner, we know and have a notion of relations between things or ideas- which relations are distinct from the ideas or things related, inasmuch as the latter may be perceived by us without our perceiving the former. Even proper names themselves do not seem always spoken with a design to bring into our view the ideas of those individuals that are supposed to be marked by them. April Arikson you can find here. It will, I doubt not, be objected that the slow and gradual methods observed in the production of natural things do not seem to have for their cause the immediate hand of an Almighty Agent. What I here make public has, after a long and scrupulous inquiry, seemed to me evidently true and not unuseful to be known particularly to those who are tainted with Scepticism, or want a demonstration of the existence and immateriality of God, or the natural immortality of the soul. But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities. Bid your servant meet you at such a time in such a place, and he shall never stay to deliberate on the meaning of those words; in conceiving that particular time and place, or the motion by which he is to get thither, he finds not the least difficulty. Men have imagined they could frame abstract notions of the powers and acts of the mind, and consider them prescinded as well from the mind or spirit itself, as from their respective objects and effects. April Arikson information. We may be said to have some knowledge or notion of our own minds, of spirits and active beings, whereof in a strict sense we have not ideas. I need not say how many hypotheses and speculations are left out, and how much the study of nature is abridged by this doctrine. 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. 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. Thus, for example a certain colour, taste, smell, figure and consistence having been observed to go together, are accounted one distinct thing, signified by the name apple; other collections of ideas constitute a stone, a tree, a book, and the like sensible things- which as they are pleasing or disagreeable excite the passions of love, hatred, joy, grief, and so forth.
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