These,
and the like fashions of speaking, intimate that the substance is
supposed always something besides the extension, figure, solidity,
motion, thinking, or other observable ideas, though we know not what
it is.
4. No clear or distinct idea of substance in general. Hence, when we
talk or think of any particular sort of corporeal substances, as
horse, stone, &c., though the idea we have of either of them be but
the complication or collection of those several simple ideas of
sensible qualities, which we used to find united in the thing called
horse or stone; yet, because we cannot conceive how they should
subsist alone, nor one in another, we suppose them existing in and
supported by some common subject; which support we denote by the
name substance, though it be certain we have no clear or distinct idea
of that thing we suppose a support.
5. As clear an idea of spiritual substance as of corporeal
substance. The same thing happens concerning the operations of the
mind, viz. thinking, reasoning, fearing, &c., which we concluding
not to subsist of themselves, nor apprehending how they can belong
to body, or be produced by it, we are apt to think these the actions
of some other substance, which we call spirit; whereby yet it is
evident that, having no other idea or notion of matter, but
something wherein those many sensible qualities which affect our
senses do subsist; by supposing a substance wherein thinking, knowing,
doubting, and a power of moving, &c.
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