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To this I answer, that, in case we had a new sense bestowed upon us, we could only receive thereby some new sensations or ideas of sense. To which I answer that no sort of writings whatever, sacred or profane, which use those and the like words in the vulgar acceptation, or so as to have a meaning in them, are in danger of having their truth called in question by our doctrine. For, motion being only an idea, it follows that if it be not perceived it exists not; but the motion of the earth is not perceived by sense. Using NetDetective you can find everything about Mandy Moore. The same may be said of all other miracles; which, in consequence of the foregoing principles, must be looked upon only as so many cheats, or illusions of fancy. But how are we enlightened by being told this is done by attraction? And he that knows names do not always stand for ideas will spare himself the labour of looking for ideas where there are none to be had. But when it is applied to Matter as above described, it can be taken in neither of those senses; for Matter is said to be passive and inert, and so cannot be an agent or efficient cause. It is, I know, a point much insisted on, that all knowledge and demonstration are about universal notions, to which I fully agree: but then it doth not appear to me that those notions are formed by abstraction in the manner premised- universality, so far as I can comprehend, not consisting in the absolute, positive nature or conception of anything, but in the relation it bears to the particulars signified or represented by it; by virtue whereof it is that things, names, or notions, being in their own nature particular, are rendered universal. Mandy Moore you can find here. It cannot be denied that words are of excellent use, in that by their means all that stock of knowledge which has been purchased by the joint labours of inquisitive men in all ages and nations may be drawn into the view and made the possession of one single person. But, we are told, if they seem obvious and easy to grown men, it is only because by constant and familiar use they are made so. Again, the mind having observed that in the particular extensions perceived by sense there is something common and alike in all, and some other things peculiar, as this or that figure or magnitude, which distinguish them one from another; it considers apart or singles out by itself that which is common, making thereof a most abstract idea of extension, which is neither line, surface, nor solid, nor has any figure or magnitude, but is an idea entirely prescinded from all these. This and the like may be urged in opposition to our tenets. Mandy Moore information. And is not this a direct repugnancy, and altogether inconceivable? By which words I do not denote any one of my ideas, but a thing entirely distinct from them, wherein, they exist, or, which is the same thing, whereby they are perceived- for the existence of an idea consists in being perceived. It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. For, say you, since we observe our sensations to be imprinted in an orderly and constant manner, it is but reasonable to suppose there are certain constant and regular occasions of their being produced. Some there are who make a distinction betwixt primary and secondary qualities. Hence, if there was one only body in being it could not possibly be moved. And, because the parts of absolute space do not fall under our senses, instead of them we are obliged to use their sensible measures, and so define both place and motion with respect to bodies which we regard as immovable. Such is the nature of spirit, or that which acts, that it cannot be of itself perceived, but only by the effects which it produceth. I readily agree with this learned author, that the faculties of brutes can by no means attain to abstraction.
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