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But, when we see things go on in the ordinary course they do not excite in us any reflexion; their order and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their creator, is yet so constant and familiar to us that we do not think them the immediate effects of a Free Spirit; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of freedom. I answer, if by Nature is meant only the visible series of effects or sensations imprinted on our minds, according to certain fixed and general laws, then it is plain that Nature, taken in this sense, cannot produce anything at all. Using NetDetective you can find everything about Sarah Michele Gellar. We should rather wonder that men can be found so stupid as to neglect, than that neglecting they should be unconvinced of such an evident and momentous truth. It is very obvious, upon the least inquiry into our thoughts, to know whether it is possible for us to understand what is meant by the absolute existence of sensible objects in themselves, or without the mind. They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it. This making and unmaking of ideas doth very properly denominate the mind active. Sarah Michele Gellar you can find here. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. Are all these but so many chimeras and illusions on the fancy? 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. But it will be objected that, if there is no idea signified by the terms soul, spirit, and substance, they are wholly insignificant, or have no meaning in them. The fire which I see is not the cause of the pain I suffer upon my approaching it, but the mark that forewarns me of it. It will, I doubt not, be objected that the slow and gradual methods observed in the production of natural things do not seem to have for their cause the immediate hand of an Almighty Agent. As to the opinion that there are no Corporeal Causes, this has been heretofore maintained by some of the Schoolmen, as it is of late by others among the modern philosophers, who though they allow Matter to exist, yet will have God alone to be the immediate efficient cause of all things. Sarah Michele Gellar information. And thirdly, because His operations are regular and uniform. It does not therefore follow from the foregoing principles that bodies are annihilated and created every moment, or exist not at all during the intervals between our perception of them. Besides, the mind of man being finite, when it treats of things which partake of infinity, it is not to be wondered at if it run into absurdities and contradictions, out of which it is impossible it should ever extricate itself, it being of the nature of infinite not to be comprehended by that which is finite. This they exaggerate, and love to enlarge on. When I excite a motion in some part of my body, if it be free or without resistance, I say there is Space; but if I find a resistance, then I say there is Body; and in proportion as the resistance to motion is lesser or greater, I say the space is more or less pure. But a philosopher, whose thoughts take in a larger compass of nature, having observed a certain similitude of appearances, as well in the heavens as the earth, that argue innumerable bodies to have a mutual tendency towards each other, which he denotes by the general name "attraction," whatever can be reduced to that he thinks justly accounted for.
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