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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. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? Secondly, considering the whole creation is the workmanship of a wise and good Agent, it should seem to become philosophers to employ their thoughts (contrary to what some hold) about the final causes of things; and I confess I see no reason why pointing out the various ends to which natural things are adapted, and for which they were originally with unspeakable wisdom contrived, should not be thought one good way of accounting for them, and altogether worthy a philosopher. Using NetDetective you can find everything about Shina Twain. But then our sensations, be they never so vivid and distinct, are nevertheless ideas, that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. 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. It is, I say, evident from what has been said in the foregoing parts of this Treatise, and in sect. Shina Twain you can find here. It is also unperceivable, as being devoid of all sensible qualities, and so cannot be the occasion of our perceptions in the latter sense: as when the burning my finger is said to be the occasion of the pain that attends it. For, what are the fore-mentioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? Some have pretended to account for appearances by occult qualities, but of late they are mostly resolved into mechanical causes, to wit. the figure, motion, weight, and suchlike qualities, of insensible particles; whereas, in truth, there is no other agent or efficient cause than spirit, it being evident that motion, as well as all other ideas, is perfectly inert. A man may well understand natural signs without knowing their analogy, or being able to say by what rule a thing is so or so. 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. Shina Twain information. Men have imagined they could frame abstract notions of the powers and acts of the mind, and consider them prescinded as well from the mind or spirit itself, as from their respective objects and effects. Nor do I think them a whit more needful for the enlargement of knowledge than for communication. You will Perhaps say that Matter, though it be not perceived by us, is nevertheless perceived by God, to whom it is the occasion of exciting ideas in our minds. But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. Besides, it is in effect no objection against what we have advanced, viz. You may say, for example, that twice two is equal to seven, so long as you declare you do not take the words of that proposition in their usual acceptation but for marks of you know not what. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. It remains therefore that it exists nowhere at all. It is natural to think that at first, men, for ease of memory and help of computation, made use of counters, or in writing of single strokes, points, or the like, each whereof was made to signify an unit, i.e., some one thing of whatever kind they had occasion to reckon.
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