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I can consider the hand, the eye, the nose, each by itself abstracted or separated from the rest of the body. Matter being once expelled out of nature drags with it so many sceptical and impious notions, such an incredible number of disputes and puzzling questions, which have been thorns in the sides of divines as well as philosophers, and made so much fruitless work for mankind, that if the arguments we have produced against it are not found equal to demonstration (as to me they evidently seem), yet I am sure all friends to knowledge, peace, and religion have reason to wish they were. Using NetDetective you can find everything about John Updike. I answer, he would so; in such things we ought to "think with the learned, and speak with the vulgar." But, if we attentively consider the constant regularity, order, and concatenation of natural things, the surprising magnificence, beauty, and perfection of the larger, and the exquisite contrivance of the smaller parts of creation, together with the exact harmony and correspondence of the whole, but above all the never-enough-admired laws of pain and pleasure, and the instincts or natural inclinations, appetites, and passions of animals; I say if we consider all these things, and at the same time attend to the meaning and import of the attributes One, Eternal, Infinitely Wise, Good, and Perfect, we shall clearly perceive that they belong to the aforesaid Spirit, "who works all in all," and "by whom all things consist." John Updike you can find here. It will not be amiss to add, that the doctrine of abstract ideas has had no small share in rendering those sciences intricate and obscure which are particularly conversant about spiritual things. Some truths there are so near and obvious to the mind that a man need only open his eyes to see them. For, to what purpose is it to dilate on that which may be demonstrated with the utmost evidence in a line or two, to any one that is capable of the least reflexion? When, therefore, supposing all the world to be annihilated besides my own body, I say there still remains pure Space, thereby nothing else is meant but only that I conceive it possible for the limbs of my body to be moved on all sides without the least resistance, but if that, too, were annihilated then there could be no motion, and consequently no Space. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape or figure. This seems to me the principal cause why those men who have so emphatically recommended to others the laying aside all use of words in their meditations, and contemplating their bare ideas, have yet failed to perform it themselves. John Updike information. Fifthly, in circular motion barely relative there is no centrifugal force, which, nevertheless, in that which is true or absolute, is proportional to the quantity of motion. But, for the fuller clearing of this point, it may be worth while to consider how it is that we perceive distance and things placed at a distance by sight. Fourthly, it will be objected that from the foregoing principles it follows things are every moment annihilated and created anew. Whether it be so or no I am content the reader should impartially examine; since I do not think myself any farther concerned for the success of what I have written than as it is agreeable to truth. For example, in the business of gravitation or mutual attraction, because it appears in many instances, some are straightway for pronouncing it universal; and that to attract and be attracted by every other body is an essential quality inherent in all bodies whatsoever. And that because neither the right angle, nor the equality, nor determinate length of the sides are at all concerned in the demonstration. The real essence, the internal qualities and constitution of every the meanest object, is hid from our view; something there is in every drop of water, every grain of sand, which it is beyond the power of human understanding to fathom or comprehend.
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