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71. In answer to this, I observe that, as the notion of Matter is here stated, the question is no longer concerning the existence of a thing distinct from Spirit and idea, from perceiving and being perceived; but whether there are not certain ideas of I know not what sort, in the mind of God which are so many marks or notes that direct Him how to produce sensations in our minds in a constant and regular method--much after the same manner as a musician is directed by the notes of music to produce that harmonious train and composition of sound which is called a tune, though they who hear the music do not perceive the notes, and may be entirely ignorant of them. But, this notion of Matter seems too extravagant to deserve a confutation. Besides, it is in effect no objection against what we have advanced, viz. that there is no senseless unperceived substance.
72. THE ORDER OF OUR PERCEPTIONS SHOWS THE GOODNESS OF GOD, BUT AFFORDS NO PROOF OF THE EXISTENCE OF MATTER.--If we follow the light of reason, we shall, from the constant uniform method of our sensations, collect the goodness and wisdom of the Spirit who excites them in our minds; but this is all that I can see reasonably concluded from thence. To me, I say, it is evident that the being of a spirit infinitely wise, good, and powerful is abundantly sufficient to explain all the appearances of nature. But, as for inert, senseless Matter, nothing that I perceive has any the least connexion with it, or leads to the thoughts of it. And I would fain see any one explain any the meanest phenomenon in nature by it, or show any manner of reason, though in the lowest rank of probability, that he can have for its existence, or even make any tolerable sense or meaning of that supposition. For, as to its being an occasion, we have, I think, evidently shown that with regard to us it is no occasion. It remains therefore that it must be, if at all, the occasion to God of exciting ideas in us; and what this amounts to we have just now seen.
73. It is worth while to reflect a little on the motives which induced men to suppose the existence of material substance; that so having observed the gradual ceasing and expiration of those motives or reasons, we may proportionably withdraw the assent that was grounded on them. First, therefore, it was thought that colour, figure, motion, and the rest of the sensible qualities or accidents, did really exist without the mind; and for this reason it seemed needful to suppose some unthinking substratum or substance wherein they did exist, since they could not be conceived to exist by themselves. Afterwards, in process of time, men being convinced that colours, sounds, and the rest of the sensible, secondary qualities had no existence without the mind, they stripped this substratum or material substance of those qualities, leaving only the primary ones, figure, motion, and suchlike, which they still conceived to exist without the mind, and consequently to stand in need of a material support. But, it having been shown that none even of these can possibly exist otherwise than in a Spirit or Mind which perceives them it follows that we have no longer any reason to suppose the being of Matter; nay, that it is utterly impossible there should be any such thing, so long as that word is taken to denote an unthinking substratum of qualities or accidents wherein they exist without the mind.
74. But though it be allowed by the materialists themselves that Matter was thought of only for the sake of supporting accidents, and, the reason entirely ceasing, one might expect the mind should naturally, and without any reluctance at all, quit the belief of what was solely grounded thereon; yet the prejudice is riveted so deeply in our thoughts, that we can scarce tell how to part with it, and are therefore inclined, since the thing itself is indefensible, at least to retain the name, which we apply to I know not what abstracted and indefinite notions of being, or occasion, though without any show of reason, at least so far as I can see. For, what is there on our part, or what do we perceive, amongst all the ideas, sensations, notions which are imprinted on our minds, either by sense or reflexion, from whence may be inferred the existence of an inert, thoughtless, unperceived occasion? and, on the other hand, on the part of an All-sufficient Spirit, what can there be that should make us believe or even suspect He is directed by an inert occasion to excite ideas in our minds?
75. ABSURDITY OF CONTENDING FOR THE EXISTENCE OF MATTER AS THE OCCASION OF IDEAS.--It is a very extraordinary instance of the force of prejudice, and much to be lamented, that the mind of man retains so great a fondness, against all the evidence of reason, for a stupid thoughtless somewhat, by the interposition whereof it would as it were screen itself from the Providence of God, and remove it farther off from the affairs of the world. But, though we do the utmost we can to secure the belief of Matter, though, when reason forsakes us, we endeavour to support our opinion on the bare possibility of the thing, and though we indulge ourselves in the full scope of an imagination not regulated by reason to make out that poor possibility, yet the upshot of all is, that there are certain unknown Ideas in the mind of God; for this, if anything, is all that I conceive to be meant by occasion with regard to God. And this at the bottom is no longer contending for the thing, but for the name.
76. Whether therefore there are such Ideas in the mind of God, and whether they may be called by the name Matter, I shall not dispute. But, if you stick to the notion of an unthinking substance or support of extension, motion, and other sensible qualities, then to me it is most evidently impossible there should be any such thing, since it is a plain repugnancy that those qualities should exist in or be supported by an unperceiving substance.
77. THAT A SUBSTRATUM NOT PERCEIVED, MAY EXIST, UNIMPORTANT.--But, say you, though it be granted that there is no thoughtless support of extension and the other qualities or accidents which we perceive, yet there may perhaps be some inert, unperceiving substance or substratum of some other qualities, as incomprehensible to us as colours are to a man born blind, because we have not a sense adapted to them. But, if we had a new sense, we should possibly no more doubt of their existence than a blind man made to see does of the existence of light and colours. I answer, first, if what you mean by the word Matter be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why.
78. But, secondly, if we had a new sense it could only furnish us with new ideas or sensations; and then we should have the same reason against their existing in an unperceiving substance that has been already offered with relation to figure, motion, colour and the like. Qualities, as has been shown, are nothing else but sensations or ideas, which exist only in a mind perceiving them; and this is true not only of the ideas we are acquainted with at present, but likewise of all possible ideas whatsoever.
79. But, you will insist, what if I have no reason to believe the existence of Matter? what if I cannot assign any use to it or explain anything by it, or even conceive what is meant by that word? yet still it is no contradiction to say that Matter exists, and that this Matter is in general a substance, or occasion of ideas; though indeed to go about to unfold the meaning or adhere to any particular explication of those words may be attended with great difficulties. I answer, when words are used without a meaning, you may put them together as you please without danger of running into a contradiction. 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. And, by the same reason, you may say there is an inert thoughtless substance without accidents which is the occasion of our ideas. And we shall understand just as much by one proposition as the other.
