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If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? His answer is: "Words become general by being made the signs of general ideas. True it is that, in consequence of the foregoing principles, several disputes and speculations which are esteemed no mean parts of learning, are rejected as useless. But, if we attentively consider the constant regularity, order, and concatenation of natural things, the surprising magnificence, beauty, and perfection of the larger, and the exquisite contrivance of the smaller parts of creation, together with the exact harmony and correspondence of the whole, but above all the never-enough-admired laws of pain and pleasure, and the instincts or natural inclinations, appetites, and passions of animals; I say if we consider all these things, and at the same time attend to the meaning and import of the attributes One, Eternal, Infinitely Wise, Good, and Perfect, we shall clearly perceive that they belong to the aforesaid Spirit, "who works all in all," and "by whom all things consist." Using NetDetective you can find everything about Rebeca Romijn. It has occasioned numberless controversies and disputes in philosophy, and not a few of far greater moment in religion. To all which the answer is evident from what hath been already said; and I shall only add in this place, that if real fire be very different from the idea of fire, so also is the real pain that it occasions very different from the idea of the same pain, and yet nobody will pretend that real pain either is, or can possibly be, in an unperceiving thing, or without the mind, any more than its idea. Rebeca Romijn you can find here. This seems to me the principal cause why those men who have so emphatically recommended to others the laying aside all use of words in their meditations, and contemplating their bare ideas, have yet failed to perform it themselves. But all this seems so manifest, from what has been largely set forth in the premises, that it is needless to insist any farther on it. It neither acts, nor perceives, nor is perceived; for this is all that is meant by saying it is an inert, senseless, unknown substance; which is a definition entirely made up of negatives, excepting only the relative notion of its standing under or supporting. 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. Rebeca Romijn information. But, for the fuller clearing of this point, it may be worth while to consider how it is that we perceive distance and things placed at a distance by sight. In answer to all which, I refer the reader to what has been said in sect. 3, 4, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. It is worth while to reflect a little on the motives which induced men to suppose the existence of material substance; that so having observed the gradual ceasing and expiration of those motives or reasons, we may proportionably withdraw the assent that was grounded on them. Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. Seventhly, it will upon this be demanded whether it does not seem absurd to take away natural causes, and ascribe everything to the immediate operation of Spirits? And in doing of this there is no damage done to the rest of mankind, who, I dare say, will never miss it. For, as hath been already observed, absolute motion, exclusive of all external relation, is incomprehensible; and to this kind of relative motion all the above-mentioned properties, causes, and effects ascribed to absolute motion will, if I mistake not, be found to agree.
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