That this cause cannot be any quality or idea or combination of ideas, is clear from the preceding section. Since it is downright impossible that a soul pierced and enlightened with a thorough sense of the omnipresence, holiness, and justice of that Almighty Spirit should persist in a remorseless violation of His laws. Things remaining the same, our ideas vary, and which of them, or even whether any of them at all, represent the true quality really existing in the thing, it is out of our reach to determine. Using NetDetective you can find everything about Resse Witherspoon. And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that they were not the authors of their own sensations, which they evidently knew were imprinted from without, and which therefore must have some cause distinct from the minds on which they are imprinted. And he that knows names do not always stand for ideas will spare himself the labour of looking for ideas where there are none to be had. Thus much I thought fit to premise, in order to prevent, if possible, the hasty censures of a sort of men who are too apt to condemn an opinion before they rightly comprehend it. But, it will be urged that miracles do, at least, lose much of their stress and import by our principles. How great a friend material substance has been to Atheists in all ages were needless to relate. But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. Resse Witherspoon you can find here. I readily agree with this learned author, that the faculties of brutes can by no means attain to abstraction. To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. I must therefore be a substance; but it has been shewn that there is no corporeal or material substance: it remains therefore that the cause of ideas is an incorporeal active substance or Spirit. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park, or books existing in a closet, and nobody by to perceive them. These, how celebrated soever they may be for their clearness and certainty of demonstration, which is hardly anywhere else to be found, cannot nevertheless be supposed altogether free from mistakes, if in their principles there lurks some secret error which is common to the professors of those sciences with the rest of mankind. Resse Witherspoon information. It remains therefore that it exists nowhere at all. As the place happens to be variously defined, the motion which is related to it varies. The ideas we have of these they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call Matter. There is a rerum natura, and the distinction between realities and chimeras retains its full force. That this does not in the least contradict what I have elsewhere said will be evident from sect. 34 and 35. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived; yet we may not hence conclude they have no existence except only while they are perceived by us, since there may be some other spirit that perceives them though we do not. 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.
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