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80. In the last place, you will say, what if we give up the cause of material Substance, and stand to it that Matter is an unknown somewhat--neither substance nor accident, spirit nor idea, inert, thoughtless, indivisible, immovable, unextended, existing in no place. For, say you, whatever may be urged against substance or occasion, or any other positive or relative notion of Matter, has no place at all, so long as this negative definition of Matter is adhered to. I answer, you may, if so it shall seem good, use the word "Matter" in the same sense as other men use "nothing," and so make those terms convertible in your style. For, after all, this is what appears to me to be the result of that definition, the parts whereof when I consider with attention, either collectively or separate from each other, I do not find that there is any kind of effect or impression made on my mind different from what is excited by the term nothing.

81. You will reply, perhaps, that in the fore-said definition is included what doth sufficiently distinguish it from nothing--the positive abstract idea of quiddity, entity, or existence. I own, indeed, that those who pretend to the faculty of framing abstract general ideas do talk as if they had such an idea, which is, say they, the most abstract and general notion of all; that is, to me, the most incomprehensible of all others. That there are a great variety of spirits of different orders and capacities, whose faculties both in number and extent are far exceeding those the Author of my being has bestowed on me, I see no reason to deny. And for me to pretend to determine by my own few, stinted narrow inlets of perception, what ideas the inexhaustible power of the Supreme Spirit may imprint upon them were certainly the utmost folly and presumption--since there may be, for aught that I know, innumerable sorts of ideas or sensations, as different from one another, and from all that I have perceived, as colours are from sounds. But, how ready soever I may be to acknowledge the scantiness of my comprehension with regard to the endless variety of spirits and ideas that may possibly exist, yet for any one to pretend to a notion of Entity or Existence, abstracted from spirit and idea, from perceived and being perceived, is, I suspect, a downright repugnancy and trifling with words.--It remains that we consider the objections which may possibly be made on the part of Religion.

82. OBJECTIONS DERIVED FROM THE SCRIPTURES ANSWERED.--Some there are who think that, though the arguments for the real existence of bodies which are drawn from Reason be allowed not to amount to demonstration, yet the Holy Scriptures are so clear in the point as will sufficiently convince every good Christian that bodies do really exist, and are something more than mere ideas; there being in Holy Writ innumerable facts related which evidently suppose the reality of timber and stone, mountains and rivers, and cities, and human bodies. To which I answer that no sort of writings whatever, sacred or profane, which use those and the like words in the vulgar acceptation, or so as to have a meaning in them, are in danger of having their truth called in question by our doctrine. That all those things do really exist, that there are bodies, even corporeal substances, when taken in the vulgar sense, has been shown to be agreeable to our principles; and the difference betwixt things and ideas, realities and chimeras, has been distinctly explained. See sect. 29, 30, 33, 36, &c. And I do not think that either what philosophers call Matter, or the existence of objects without the mind, is anywhere mentioned in Scripture.

83. NO OBJECTION AS TO LANGUAGE TENABLE.--Again, whether there can be or be not external things, it is agreed on all hands that the proper use of words is the marking our conceptions, or things only as they are known and perceived by us; whence it plainly follows that in the tenets we have laid down there is nothing inconsistent with the right use and significancy of language, and that discourse, of what kind soever, so far as it is intelligible, remains undisturbed. But all this seems so manifest, from what has been largely set forth in the premises, that it is needless to insist any farther on it.

84. But, secondly it will be urged that miracles do, at least, lose much of their stress and import by our principles. What must we think of Moses' rod? was it not really turned into a serpent; or was there only a change of ideas in the minds of the spectators? And, can it be supposed that our Saviour did no more at the marriage-feast in Cana than impose on the sight, and smell, and taste of the guests, so as to create in them the appearance or idea only of wine? The same may be said of all other miracles; which, in consequence of the foregoing principles, must be looked upon only as so many cheats, or illusions of fancy. To this I reply, that the rod was changed into a real serpent, and the water into real wine. That this does not in the least contradict what I have elsewhere said will be evident from sect. 34 and 35. But this business of real and imaginary has been already so plainly and fully explained, and so often referred to, and the difficulties about it are so easily answered from what has gone before, that it were an affront to the reader's understanding to resume the explication of it in its place. 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.

85. CONSEQUENCES OF THE PRECEDING TENETS.--Having done with the Objections, which I endeavoured to propose in the clearest light, and gave them all the force and weight I could, we proceed in the next place to take a view of our tenets in their Consequences. Some of these appear at first sight--as that several difficult and obscure questions, on which abundance of speculation has been thrown away, are entirely banished from philosophy. "Whether corporeal substance can think," "whether Matter be infinitely divisible," and "how it operates on spirit"--these and like inquiries have given infinite amusement to philosophers in all ages; but depending on the existence of Matter, they have no longer any place on our principles. Many other advantages there are, as well with regard to religion as the sciences, which it is easy for any one to deduce from what has been premised; but this will appear more plainly in the sequel.

86. THE REMOVAL OF MATTER GIVES CERTAINTY TO KNOWLEDGE.--From the principles we have laid down it follows human knowledge may naturally be reduced to two heads--that of ideas and that of spirits. Of each of these I shall treat in order.

And first as to ideas or unthinking things. Our knowledge of these has been very much obscured and confounded, and we have been led into very dangerous errors, by supposing a twofold existence of the objects of sense--the one intelligible or in the mind, the other real and without the mind; whereby unthinking things are thought to have a natural subsistence of their own distinct from being perceived by spirits. This, which, if I mistake not, has been shown to be a most groundless and absurd notion, is the very root of Scepticism; for, so long as men thought that real things subsisted without the mind, and that their knowledge was only so far forth real as it was conformable to real things, it follows they could not be certain they had any real knowledge at all. For how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind?