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It is certain that not a few divines, as well as philosophers of great note, have, from the difficulty they found in conceiving either limits or annihilation of space, concluded it must be divine. Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. To this I answer that there is not any one phenomenon explained on that supposition which may not as well be explained without it, as might easily be made appear by an induction of particulars. Using NetDetective you can find everything about Demie Moore. That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them that they seem, as it were, blinded with excess of light. But, perhaps, we may be too partial to ourselves in placing the fault originally in our faculties, and not rather in the wrong use we make of them. There is not any one mark that denotes a man, or effect produced by him, which does not more strongly evince the being of that Spirit who is the Author of Nature. We should believe that God has dealt more bountifully with the sons of men than to give them a strong desire for that knowledge which he had placed quite out of their reach. That there are many names in use amongst speculative men which do not always suggest to others determinate, particular ideas, or in truth anything at all, is what nobody will deny. Demie Moore you can find here. The same absurd principle, by mingling itself with the articles of our faith, has occasioned no small difficulties to Christians. But, on the foregoing principles, there can be no such thing. We perceive a continual succession of ideas, some are anew excited, others are changed or totally disappear. Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves- that we have first raised a dust and then complain we cannot see. Again, great and small, swift and slow, are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies. If therefore we consider the difference there is betwixt natural philosophers and other men, with regard to their knowledge of the phenomena, we shall find it consists not in an exacter knowledge of the efficient cause that produces them- for that can be no other than the will of a spirit- but only in a greater largeness of comprehension, whereby analogies, harmonies, and agreements are discovered in the works of nature, and the particular effects explained, that is, reduced to general rules, see sect. 62, which rules, grounded on the analogy and uniformness observed in the production of natural effects, are most agreeable and sought after by the mind; for that they extend our prospect beyond what is present and near to us, and enable us to make very probable conjectures touching things that may have happened at very great distances of time and place, as well as to predict things to come; which sort of endeavour towards omniscience is much affected by the mind. Demie Moore information. And yet this pure and clear light which enlightens every one is itself invisible. For example, a triangle is defined to be "a plain surface comprehended by three right lines," by which that name is limited to denote one certain idea and no other. This perceiving, active being is what I call mind, spirit, soul, or myself. After this manner, the properties of the lines signified are (by a very usual figure) transferred to the sign, and thence, through mistake, though to appertain to it considered in its own nature.
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