93. THUS I have recounted the principal discoveries, which had been made concerning the motion of bodies by Sir ~ISAAC NEWTON~’S predecessors; all these discoveries, by being found to agree with experience, contributing to establish the laws of motion, from whence they were deduced. I shall therefore here finish what I had to say upon those laws; and conclude this chapter with a few words concerning the distinction which ought to be made between absolute and relative motion. For some have thought fit to confound them together; because they observe the laws of motion to take place here on the earth, which is in motion, after the same manner as if it were at rest. But Sir ~ISAAC NEWTON~ has been careful to distinguish between the relative and absolute consideration both of motion and time[76]. The astronomers anciently found it necessary to make this distinction in time. Time considered in it self passes on equably without relation to any thing external, being the proper measure of the continuance and duration of all things. But it is most frequently conceived of by us under a relative view to some succession in sensible things, of which we take cognizance. The succession of the thoughts in our own minds is that, from whence we receive our first idea of time, but is a very uncertain measure thereof; for the thoughts of some men flow on much more swiftly, than the thoughts of others; nor does the same person think equally quick at all times. The motions of the heavenly bodies are more regular; and the eminent division of time into night and day, made by the sun, leads us to measure our time by the motion of that luminary: nor do we in the affairs of life concern our selves with any inequality, which there may be in that motion; but the space of time which comprehends a day and night is rather supposed to be always the same. However astronomers anciently found these spaces of time not to be always of the same length, and have taught how to compute their differences. Now the time, when so equated as to be rendered perfectly equal, is the true measure of duration, the other not. And therefore this latter, which is absolutely true time, differs from the other, which is only apparent. And as we ordinarily make no distinction between apparent time, as measured by the sun, and the true; so we often do not distinguish in our usual discourse between the real, and the apparent or relative motion of bodies; but use the same words for one, as we should for the other. Though all things about us are really in motion with the earth; as this motion is not visible, we speak of the motion of every thing we see, as if our selves and the earth stood still. And even in other cases, where we discern the motion of bodies, we often speak of them not in relation to the whole motion we see, but with regard to other bodies, to which they are contiguous. If any body were lying on a table; when that table shall be carried along, we say