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If, therefore, I cannot perceive innumerable parts in any finite extension that I consider, it is certain they are not contained in it; but, it is evident that I cannot distinguish innumerable parts in any particular line, surface, or solid, which I either perceive by sense, or figure to myself in my mind: wherefore I conclude they are not contained in it. For, to denominate a body moved it is requisite, first, that it change its distance or situation with regard to some other body; and secondly, that the force occasioning that change be applied to it. Using NetDetective you can find everything about Christy Brinkly. And, in order to remedy these evils, they advise well, that we attend to the ideas signified, and draw off our attention from the words which signify them. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their own principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. 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. But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities. Christy Brinkly you can find here. Would not a man be deservedly laughed at, who should talk after this manner? It is even probable that this opinion may have produced a doubt in some whether they had any soul at all distinct from their body since upon inquiry they could not find they had an idea of it. I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them. What I here make public has, after a long and scrupulous inquiry, seemed to me evidently true and not unuseful to be known particularly to those who are tainted with Scepticism, or want a demonstration of the existence and immateriality of God, or the natural immortality of the soul. I answer, you may, if so it shall seem good, use the word "Matter" in the same sense as other men use "nothing," and so make those terms convertible in your style. If we inquire into what the most accurate philosophers declare themselves to mean by material substance, we shall find them acknowledge they have no other meaning annexed to those sounds but the idea of Being in general, together with the relative notion of its supporting accidents. Christy Brinkly information. For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? Hence it is that we see philosophers distrust their senses, and doubt of the existence of heaven and earth, of everything they see or feel, even of their own bodies. What is here laid down seems to put an end to all those disputes and difficulties that have sprung up amongst the learned concerning the nature of pure Space. Which one consideration abundantly outbalances whatever particular inconveniences may thence arise. The words "to be present," when thus applied, must needs be taken in some abstract and strange meaning, and which I am not able to comprehend. You may say, for example, that twice two is equal to seven, so long as you declare you do not take the words of that proposition in their usual acceptation but for marks of you know not what. Whereas it is evident the fixed stars have no such tendency towards each other; and, so far is that gravitation from being essential to bodies that in some instances a quite contrary principle seems to shew itself; as in the perpendicular growth of plants, and the elasticity of the air.
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