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The truth of this appears as from other reasons so also from the plain confession of the ablest patrons of abstract ideas, who acknowledge that they are made in order to naming; from which it is a clear consequence that if there had been no such things as speech or universal signs there never had been any thought of abstraction. Thirdly, from what has been premised no reason can be drawn why the history of nature should not still be studied, and observations and experiments made, which, that they are of use to mankind, and enable us to draw any general conclusions, is not the result of any immutable habitudes or relations between things themselves, but only of God's goodness and kindness to men in the administration of the world. Using NetDetective you can find everything about Yasmen Bleeth. It is agreed on all hands that the qualities or modes of things do never really exist each of them apart by itself, and separated from all others, but are mixed, as it were, and blended together, several in the same object. All the difference is that, according to us, the unthinking beings perceived by sense have no existence distinct from being perceived, and cannot therefore exist in any other substance than those unextended indivisible substances or spirits which act and think and perceive them; whereas philosophers vulgarly hold that the sensible qualities do exist in an inert, extended, unperceiving substance which they call Matter, to which they attribute a natural subsistence, exterior to all thinking beings, or distinct from being perceived by any mind whatsoever, even the eternal mind of the Creator, wherein they suppose only ideas of the corporeal substances created by him; if indeed they allow them to be at all created. Yasmen Bleeth you can find here. Seventhly, it will upon this be demanded whether it does not seem absurd to take away natural causes, and ascribe everything to the immediate operation of Spirits? 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. 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. And after this manner it is said we come by the abstract idea of man, or, if you please, humanity, or human nature; wherein it is true there is included colour, because there is no man but has some colour, but then it can be neither white, nor black, nor any particular colour, because there is no one particular colour wherein all men partake. Yasmen Bleeth information. But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. 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. For, after all, this is what appears to me to be the result of that definition, the parts whereof when I consider with attention, either collectively or separate from each other, I do not find that there is any kind of effect or impression made on my mind different from what is excited by the term nothing. 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. But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity.
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