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And, because the parts of absolute space do not fall under our senses, instead of them we are obliged to use their sensible measures, and so define both place and motion with respect to bodies which we regard as immovable. I perceive several motions, changes, and combinations of ideas, that inform me there are certain particular agents, like myself, which accompany them and concur in their production. I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why. Using NetDetective you can find everything about Nave Campbell. What therefore can be meant by calling matter an occasion? 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. For, when we perceive certain ideas of Sense constantly followed by other ideas and we know this is not of our own doing, we forthwith attribute power and agency to the ideas themselves, and make one the cause of another, than which nothing can be more absurd and unintelligible. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. Nave Campbell you can find here. And in effect the doctrine of abstraction has not a little contributed towards spoiling the most useful parts of knowledge. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. There has been a late deservedly esteemed philosopher who, no doubt, has given it very much countenance, by seeming to think the having abstract general ideas is what puts the widest difference in point of understanding betwixt man and beast. 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. From what has been said it follows there is not any other Substance than Spirit, or that which perceives. Thus, the same extension is one, or three, or thirty-six, according as the mind considers it with reference to a yard, a foot, or an inch. Nave Campbell information. But, this notion of Matter seems too extravagant to deserve a confutation. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. To say, therefore, that these are the effects of powers resulting from the configuration, number, motion, and size of corpuscles, must certainly be false. You will reply, perhaps, that in the fore-said definition is included what doth sufficiently distinguish it from nothing- the positive abstract idea of quiddity, entity, or existence. For the Schoolmen, though they acknowledge the existence of Matter, and that the whole mundane fabric is framed out of it, are nevertheless of opinion that it cannot subsist without the divine conservation, which by them is expounded to be a continual creation. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. extent, and variety of natural things: hence, by proper inferences, to enlarge our notions of the grandeur, wisdom, and beneficence of the Creator; and lastly, to make the several parts of the creation, so far as in us lies, subservient to the ends they were designed for, God's glory, and the sustentation and comfort of ourselves and fellow-creatures.
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