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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. Thus, for instance, it cannot be denied that God, or the Intelligence that sustains and rules the ordinary course of things, might if He were minded to produce a miracle, cause all the motions on the dial-plate of a watch, though nobody had ever made the movements and put them in it: but yet, if He will act agreeably to the rules of mechanism, by Him for wise ends established and maintained in the creation, it is necessary that those actions of the watchmaker, whereby he makes the movements and rightly adjusts them, precede the production of the aforesaid motions; as also that any disorder in them be attended with the perception of some corresponding disorder in the movements, which being once corrected all is right again. Using NetDetective you can find everything about Otis Redding. Some there are of great note who, not content with holding that finite lines may be divided into an infinite number of parts, do yet farther maintain that each of those infinitesimals is itself subdivisible into an infinity of other parts or infinitesimals of a second order, and so on ad infinitum. Both which may justly be thought pernicious and absurd notions. 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. Otis Redding you can find here. All things that exist, exist only in the mind, that is, they are purely notional. Would not a man be deservedly laughed at, who should talk after this manner? He whose understanding is possessed with the doctrine of abstract general ideas may be persuaded that (whatever be thought of the ideas of sense) extension in abstract is infinitely divisible. But, if by Nature is meant some being distinct from God, as well as from the laws of nature, and things perceived by sense, I must confess that word is to me an empty sound without any intelligible meaning annexed to it. Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. But secondly, though we should grant a notion to be never so universally and steadfastly adhered to, yet this is weak argument of its truth to whoever considers what a vast number of prejudices and false opinions are everywhere embraced with the utmost tenaciousness, by the unreflecting (which are the far greater) part of mankind. Otis Redding information. To be satisfied of the truth of this, there is nothing else requisite but a bare observation of our ideas. But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. Thus much is certain and grounded on experience; but when we think of unthinking agents or of exciting ideas exclusive of volition, we only amuse ourselves with words. And perhaps, if we inquire narrowly, we shall find we cannot even frame an idea of pure Space exclusive of all body. These errors are grafted as well in the minds of geometricians as of other men, and have a like influence on their reasonings; and it were no difficult thing to shew how the arguments from Geometry made use of to support the infinite divisibility of extension are bottomed on them. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinion, is what I am not able to conceive. This and the like may be urged in opposition to our tenets. It were an endless as well as an useless thing to trace the Schoolmen, those great masters of abstraction, through all the manifold inextricable labyrinths of error and dispute which their doctrine of abstract natures and notions seems to have led them into.
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