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As the place happens to be variously defined, the motion which is related to it varies. When I excite a motion in some part of my body, if it be free or without resistance, I say there is Space; but if I find a resistance, then I say there is Body; and in proportion as the resistance to motion is lesser or greater, I say the space is more or less pure. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? I have some knowledge or notion of my mind, and its acts about ideas, inasmuch as I know or understand what is meant by these words. Using NetDetective you can find everything about Matthew Shepherd. And after the same manner we see God; all the difference is that, whereas some one finite and narrow assemblage of ideas denotes a particular human mind, whithersoever we direct our view, we do at all times and in all places perceive manifest tokens of the Divinity: everything we see, hear, feel, or anywise perceive by sense, being a sign or effect of the power of God; as is our perception of those very motions which are produced by men. But I shall explain my meaning;- A human spirit or person is not perceived by sense, as not being an idea; when therefore we see the colour, size, figure, and motions of a man, we perceive only certain sensations or ideas excited in our own minds; and these being exhibited to our view in sundry distinct collections, serve to mark out unto us the existence of finite and created spirits like ourselves. Matthew Shepherd you can find here. But then it must be observed that it supports nothing at all, and how nearly this comes to the description of a nonentity I desire may be considered. Nor do I think them a whit more needful for the enlargement of knowledge than for communication. I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons:- first, because the term thing in contra-distinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Hence a great number of dark and ambiguous terms, presumed to stand for abstract notions, have been introduced into metaphysics and morality, and from these have grown infinite distractions and disputes amongst the learned. Nothing seems of more importance towards erecting a firm system of sound and real knowledge, which may be proof against the assaults of Scepticism, than to lay the beginning in a distinct explication of what is meant by thing, reality, existence; for in vain shall we dispute concerning the real existence of things, or pretend to any knowledge thereof, so long as we have not fixed the meaning of those words. Matthew Shepherd information. For then the number of any particular things is said to be known, when we know the name of figures (with their due arrangement) that according to the standing analogy belong to them. Those men who frame general rules from the phenomena and afterwards derive the phenomena from those rules, seem to consider signs rather than causes. It must not be supposed that they who assert the natural immortality of the soul are of opinion that it is absolutely incapable of annihilation even by the infinite power of the Creator who first gave it being, but only that it is not liable to be broken or dissolved by the ordinary laws of nature or motion. Unity in abstract we have before considered in sect. 13, from which and what has been said in the Introduction, it plainly follows there is not any such idea. On this subject it is that the sceptics triumph. For, it is evident from sect. II and the following sections, that the Matter philosophers contend for is an incomprehensible somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another.
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