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After what has been said, it is, I suppose, plain that our souls are not to be known in the same manner as senseless, inactive objects, or by way of idea. Thirdly, it will be objected that we see things actually without or at distance from us, and which consequently do not exist in the mind; it being absurd that those things which are seen at the distance of several miles should be as near to us as our own thoughts. Now, agreeably to what we have before observed of words in general (sect. 19, Introd.) it happens here likewise that abstract ideas are thought to be signified by numeral names or characters, while they do not suggest ideas of particular things to our minds. Using NetDetective you can find everything about Cynthia Meyers. Indeed, if we take a view of the several phenomena, and compare them together, we may observe some likeness and conformity between them. Place he defines to be that part of space which is occupied by any body; and according as the space is absolute or relative so also is the place. Is it therefore to be wondered at, if the generality of men, who are ever intent on business or pleasure, and little used to fix or open the eye of their mind, should not have all that conviction and evidence of the Being of God which might be expected in reasonable creatures? What therefore can be meant by calling matter an occasion? But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will. Cynthia Meyers you can find here. If any one shall join ever so little reflexion of his own to what has been said, I believe that it will evidently appear to him that general names are often used in the propriety of language without the speaker's designing them for marks of ideas in his own, which he would have them raise in the mind of the hearer. It will perhaps be said that we want a sense (as some have imagined) proper to know substances withal, which, if we had, we might know our own soul as we do a triangle. Secondly, but neither are the received principles free from the like difficulties; for, it may still be demanded to what end God should take those roundabout methods of effecting things by instruments and machines, which no one can deny might have been effected by the mere command of His will without all that apparatus; nay, if we narrowly consider it, we shall find the objection may be retorted with greater force on those who hold the existence of those machines without of mind; for it has been made evident that solidity, bulk, figure, motion, and the like have no activity or efficacy in them, so as to be capable of producing any one effect in nature. Cynthia Meyers information. For, as we have shewn the doctrine of Matter or corporeal substance to have been the main pillar and support of Scepticism, so likewise upon the same foundation have been raised all the impious schemes of Atheism and Irreligion. And there are grounds to think most men will acknowledge themselves to be in my case. 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. A spirit is one simple, undivided, active being- as it perceives ideas it is called the understanding, and as it produces or otherwise operates about them it is called the will. It is on this therefore that I insist, to wit, that the absolute existence of unthinking things are words without a meaning, or which include a contradiction. The existence of Matter, or bodies unperceived, has not only been the main support of Atheists and Fatalists, but on the same principle doth Idolatry likewise in all its various forms depend. 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. See sect. 41 of the fore-mentioned treatise.
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