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But I do not see how the testimony of sense can be alleged as a proof for the existence of anything which is not perceived by sense. These considerations determined me to lay this treatise at your lordship's feet, and the rather because I was ambitious to have it known that I am with the truest and most profound respect, on account of that learning and virtue which the world so justly admires in your lordship. But then it must be observed that it supports nothing at all, and how nearly this comes to the description of a nonentity I desire may be considered. Using NetDetective you can find everything about Stephaine Seymour. Do but leave out the power of willing, thinking, and perceiving ideas, and there remains nothing else wherein the idea can be like a spirit. So that any one of these or the like phenomena may not seem strange or surprising to a man who has nicely observed and compared the effects of nature. In a large sense, indeed, we may be said to have an idea or rather a notion of spirit; that is, we understand the meaning of the word, otherwise we could not affirm or deny anything of it. 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. Insomuch that I am content to put the whole upon this issue:- If you can but conceive it possible for one extended movable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. Stephaine Seymour you can find here. But, to give a farther account how words came to produce the doctrine of abstract ideas, it must be observed that it is a received opinion that language has no other end but the communicating our ideas, and that every significant name stands for an idea. Matter being once expelled out of nature drags with it so many sceptical and impious notions, such an incredible number of disputes and puzzling questions, which have been thorns in the sides of divines as well as philosophers, and made so much fruitless work for mankind, that if the arguments we have produced against it are not found equal to demonstration (as to me they evidently seem), yet I am sure all friends to knowledge, peace, and religion have reason to wish they were. What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? To me it seems that ideas, spirits, and relations are all in their respective kinds the object of human knowledge and subject of discourse; and that the term idea would be improperly extended to signify everything we know or have any notion of. Stephaine Seymour information. And thirdly, because His operations are regular and uniform. At least this is enough to show that the most abstract and general ideas are not those that the mind is first and most easily acquainted with, nor such as its earliest knowledge is conversant about. 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. For, motion being only an idea, it follows that if it be not perceived it exists not; but the motion of the earth is not perceived by sense. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their own principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat- neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place.
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