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To me, I say, it is evident that the being of a spirit infinitely wise, good, and powerful is abundantly sufficient to explain all the appearances of nature. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable. Qualities, as hath been shewn, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever. Using NetDetective you can find everything about Daniel Pestova. It is true the mind in this imperfect state has need of such ideas, and makes all the haste to them it can, for the conveniency of communication and enlargement of knowledge, to both which it is naturally very much inclined. It hath set a price on the most trifling numerical speculations which in practice are of no use, but serve only for amusement; and hath therefore so far infected the minds of some, that they have dreamed of mighty mysteries involved in numbers, and attempted the explication of natural things by them. I am afraid I have given cause to think I am needlessly prolix in handling this subject. This were not agreeable to the wonted indulgent methods of Providence, which, whatever appetites it may have implanted in the creatures, doth usually furnish them with such means as, if rightly made use of, will not fail to satisfy them. Daniel Pestova you can find here. And this notion has been greedily embraced and cherished by the worst part of mankind, as the most effectual antidote against all impressions of virtue and religion. It is a hard thing to suppose that right deductions from true principles should ever end in consequences which cannot be maintained or made consistent. To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? See sect. 30 and 31 Fourthly, by a diligent observation of the phenomena within our view, we may discover the general laws of nature, and from them deduce the other phenomena; I do not say demonstrate, for all deductions of that kind depend on a supposition that the Author of nature always operates uniformly, and in a constant observance of those rules we take for principles: which we cannot evidently know. We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. Daniel Pestova information. To say, therefore, that these are the effects of powers resulting from the configuration, number, motion, and size of corpuscles, must certainly be false. We see only the appearances, and not the real qualities of things. Now the set rules or established methods wherein the Mind we depend on excites in us the ideas of sense, are called the laws of nature; and these we learn by experience, which teaches us that such and such ideas are attended with such and such other ideas, in the ordinary course of things. To me it is evident those words mark out either a direct contradiction, or else nothing at all. If therefore it is impossible that any degree of those powers should be represented in an idea, it is evident there can be no idea of a spirit. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. But yet one has reason to suspect such ideas are marks of our imperfection. And there is no absurdity so gross, which, by this means, the mind of man may not be prepared to swallow. We may not, I think, strictly be said to have an idea of an active being, or of an action, although we may be said to have a notion of them.
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