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All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little reflexion. In short, it will be asked, how, upon our principles, any tolerable account can be given, or any final cause assigned of an innumerable multitude of bodies and machines, framed with the most exquisite art, which in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena? This is evident from sect. 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas. Using NetDetective you can find everything about Caprice Bouret. Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves- that we have first raised a dust and then complain we cannot see. 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. But, it having been shewn that none even of these can possibly exist otherwise than in a Spirit or Mind which perceives them it follows that we have no longer any reason to suppose the being of Matter; nay, that it is utterly impossible there should be any such thing, so long as that word is taken to denote an unthinking substratum of qualities or accidents wherein they exist without the mind. Caprice Bouret you can find here. We ought, therefore, earnestly to meditate and dwell on those important points; that so we may attain conviction without all scruple "that the eyes of the Lord are in every place beholding the evil and the good; that He is with us and keepeth us in all places whither we go, and giveth us bread to eat and raiment to put on"; that He is present and conscious to our innermost thoughts; and that we have a most absolute and immediate dependence on Him. To make this plain by an example, suppose a geometrician is demonstrating the method of cutting a line in two equal parts. What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? It will not be amiss to observe how far the received principles of philosophy are themselves chargeable with those pretended absurdities. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating- inasmuch as we know or understand the meaning of these words. Caprice Bouret information. And, since those instruments, being barely inefficacious perceptions in the mind, are not subservient to the production of natural effects, it is demanded why they are made; or, in other words, what reason can be assigned why God should make us, upon a close inspection into His works, behold so great variety of ideas so artfully laid together, and so much according to rule; it not being credible that He would be at the expense (if one may so speak) of all that art and regularity to no purpose. I need not say how many hypotheses and speculations are left out, and how much the study of nature is abridged by this doctrine. Strictly speaking, to believe that which involves a contradiction, or has no meaning in it, is impossible; and whether the foregoing expressions are not of that sort, I refer it to the impartial examination of the reader. In vain do we extend our view into the heavens and pry into the entrails of the earth, in vain do we consult the writings of learned men and trace the dark footsteps of antiquity- we need only draw the curtain of words, to hold the fairest tree of knowledge, whose fruit is excellent, and within the reach of our hand. So far he may abstract; but this will never prove that he can frame an abstract, general, inconsistent idea of a triangle.
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