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From what has been said the reason is plain why, to the end any theorem become universal in its use, it is necessary we speak of the lines described on paper as though they contained parts which really they do not. And accordingly we see the attempts of that kind are not at all satisfactory. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. 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 Thomas Aquinas. But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. By this means abundance of information is conveyed unto us, concerning what we are to expect from such and such actions and what methods are proper to be taken for the exciting such and such ideas; which in effect is all that I conceive to be distinctly meant when it is said that, by discerning a figure, texture, and mechanism of the inward parts of bodies, whether natural or artificial, we may attain to know the several uses and properties depending thereon, or the nature of the thing. Thomas Aquinas you can find here. For, after all, what deserves the first place in our studies is the consideration of GOD and our DUTY; which to promote, as it was the main drift and design of my labours, so shall I esteem them altogether useless and ineffectual if, by what I have said, I cannot inspire my readers with a pious sense of the Presence of God; and, having shewn the falseness or vanity of those barren speculations which make the chief employment of learned men, the better dispose them to reverence and embrace the salutary truths of the Gospel, which to know and to practice is the highest perfection of human nature. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating- inasmuch as we know or understand the meaning of these words. Hence it is plain we do not see a man- if by man is meant that which lives, moves, perceives, and thinks as we do- but only such a certain collection of ideas as directs us to think there is a distinct principle of thought and motion, like to ourselves, accompanying and represented by it. Thomas Aquinas information. It is not possible for me to imagine that any of my own ideas are alike or unlike that are not truly so. 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. They who to demonstration are convinced of the truth of the Copernican system do nevertheless say "the sun rises," "the sun sets," or "comes to the meridian"; and if they affected a contrary style in common talk it would without doubt appear very ridiculous. Hence it is evident the production of ideas or sensations in our minds can be no reason why we should suppose Matter or corporeal substances, since that is acknowledged to remain equally inexplicable with or without this supposition. But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them: this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition. I shall only observe that if at table all who were present should see, and smell, and taste, and drink wine, and find the effects of it, with me there could be no doubt of its reality; so that at bottom the scruple concerning real miracles has no place at all on ours, but only on the received principles, and consequently makes rather for than against what has been said.
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