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Nature, in this acceptation, is a vain chimera, introduced by those heathens who had not just notions of the omnipresence and infinite perfection of God. If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? So that when I consider the two parts or branches which make the signification of the words material substance, I am convinced there is no distinct meaning annexed to them. Philosophy being nothing else but the study of wisdom and truth, it may with reason be expected that those who have spent most time and pains in it should enjoy a greater calm and serenity of mind, a greater clearness and evidence of knowledge, and be less disturbed with doubts and difficulties than other men. Using NetDetective you can find everything about Rebbeca Romijn. 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. And accordingly we see the attempts of that kind are not at all satisfactory. But, if we had a new sense, we should possibly no more doubt of their existence than a blind man made to see does of the existence of light and colours. I perceive several motions, changes, and combinations of ideas, that inform me there are certain particular agents, like myself, which accompany them and concur in their production. Rebbeca Romijn you can find here. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation. So far he may abstract; but this will never prove that he can frame an abstract, general, inconsistent idea of a triangle. Fourthly, it will be objected that from the foregoing principles it follows things are every moment annihilated and created anew. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. If either of these be wanting, I do not think that, agreeably to the sense of mankind, or the propriety of language, a body can be said to be in motion. But for a fuller information in this point I refer to the Essay itself. Rebbeca Romijn information. But, by I know not what logic, it is held that proofs a posteriori are not to be admitted against propositions relating to infinity, as though it were not impossible even for an infinite mind to reconcile contradictions; or as if anything absurd and repugnant could have a necessary connexion with truth or flow from it. Whoever therefore supposes them to exist (allowing the supposition possible) when they are not perceived does it manifestly to no purpose; since the only use that is assigned to them, as they exist unperceived, is that they produce those perceivable effects which in truth cannot be ascribed to anything but Spirit. But the unravelling this matter leads me in some measure to anticipate my design, by taking notice of what seems to have had a chief part in rendering speculation intricate and perplexed, and to have occasioned innumerable errors and difficulties in almost all parts of knowledge. But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds.
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