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32. And yet THIS consistent UNIFORM WORKING, which so evidently displays the goodness and wisdom of that Governing Spirit whose Will constitutes the laws of nature, is so far from leading our thoughts to Him, that it rather SENDS THEM A WANDERING AFTER SECOND CAUSES. For, when we perceive certain ideas of Sense constantly followed by other ideas and WE KNOW THIS IS NOT OF OUR OWN DOING, we forthwith attribute power and agency to the ideas themselves, and make one the cause of another, than which nothing can be more absurd and unintelligible. Thus, for example, having observed that when we perceive by sight a certain round luminous figure we at the same time perceive by touch the idea or sensation called HEAT, we do from thence conclude the sun to be the cause of heat. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former.

33. OF REAL THINGS AND IDEAS OR CHIMERAS.--The ideas imprinted on the Senses by the Author of nature are called REAL THINGS; and those excited in the imagination being less regular, vivid, and constant, are more properly termed IDEAS, or IMAGES OF THINGS, which they copy and represent. But then our sensations, be they never so vivid and distinct, are nevertheless IDEAS, that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. The ideas of Sense are allowed to have more reality in them, that is, to be more (1)STRONG, (2)ORDERLY, and (3)COHERENT than the creatures of the mind; but this is no argument that they exist without the mind. They are also (4)LESS DEPENDENT ON THE SPIRIT [Note: Vide sect. xxix.--Note.], or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are IDEAS, and certainly no IDEA, whether faint or strong, can exist otherwise than in a mind perceiving it.

34. FIRST GENERAL OBJECTION.--ANSWER.--Before we proceed any farther it is necessary we spend some time in answering objections which may probably be made against the principles we have hitherto laid down. In doing of which, if I seem too prolix to those of quick apprehensions, I hope it may be pardoned, since all men do not equally apprehend things of this nature, and I am willing to be understood by every one.

FIRST, then, it will be objected that by the foregoing principles ALL THAT IS REAL AND SUBSTANTIAL IN NATURE IS BANISHED OUT OF THE WORLD, and instead thereof a chimerical scheme of ideas takes place. All things that exist, exist only in the mind, that is, they are purely notional. What therefore becomes of the sun, moon and stars? What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? Are all these but so many chimeras and illusions on the fancy? To all which, and whatever else of the same sort may be objected, I ANSWER, that by the principles premised we are not deprived of any one thing in nature. Whatever we see, feel, hear, or anywise conceive or understand remains as secure as ever, and is as real as ever. There is a RERUM NATURA, and the distinction between realities and chimeras retains its full force. This is evident from sect. 29, 30, and 33, where we have shown what is meant by REAL THINGS in opposition to CHIMERAS or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike IDEAS.

35. THE EXISTENCE OF MATTER, AS UNDERSTOOD BY PHILOSOPHERS, DENIED.[Vide sect. lxxxiv.]--I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. The only thing whose existence we deny IS THAT WHICH PHILOSOPHERS CALL MATTER or corporeal substance. And in doing of this there is no damage done to the rest of mankind, who, I dare say, will never miss it. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation.

36. READILY EXPLAINED.--If any man thinks this detracts from the existence or reality of things, he is very far from understanding what has been premised in the plainest terms I could think of. Take here an abstract of what has been said:--There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; but these are faint, weak, and unsteady in respect of others they perceive by sense--which, being impressed upon them according to certain rules or laws of nature, speak themselves the effects of a mind more powerful and wise than human spirits. These latter are said to have more REALITY in them than the former:--by which is meant that they are more affecting, orderly, and distinct, and that they are not fictions of the mind perceiving them. And in this sense the sun that I see by day is the real sun, and that which I imagine by night is the idea of the former. In the sense here given of REALITY it is evident that every vegetable, star, mineral, and in general each part of the mundane system, is as much a REAL BEING by our principles as by any other. Whether others mean anything by the term REALITY different from what I do, I entreat them to look into their own thoughts and see.

37. THE PHILOSOPHIC, NOT THE VULGAR SUBSTANCE, TAKEN AWAY.--I will be urged that thus much at least is true, to wit, that we take away all corporeal substances. To this my answer is, that if the word SUBSTANCE be taken in the vulgar sense--for a combination of sensible qualities, such as extension, solidity, weight, and the like--this we cannot be accused of taking away: but if it be taken in a philosophic sense--for the SUPPORT of accidents or QUALITIES WITHOUT THE MIND--then indeed I acknowledge that we take it away, if one may be said to take away that which never had any existence, not even in the imagination.

38. But, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. I acknowledge it does so--the word IDEA not being used in common discourse to signify the several combinations of sensible qualities which are called THINGS; and it is certain that any expression which varies from the familiar use of language will seem harsh and ridiculous. But this doth not concern the truth of the proposition, which in other words is no more than to say, we are fed and clothed with those things which we perceive immediately by our senses. The hardness or softness, the colour, taste, warmth, figure, or suchlike qualities, which combined together constitute the several sorts of victuals and apparel, have been shown to exist only in the mind that perceives them; and this is all that is meant by calling them IDEAS; which word if it was as ordinarily used as THING, would sound no harsher nor more ridiculous than it. I am not for disputing about the propriety, but the truth of the expression. If therefore you agree with me that we eat and drink and are clad with the immediate objects of sense, which cannot exist unperceived or without the mind, I shall readily grant it is more proper or conformable to custom that they should be called things rather than ideas.

39. THE TERM IDEA PREFERABLE TO THING.--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 has a more comprehensive signification than IDEA, including SPIRIT or thinking things as well as IDEAS. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word IDEA, which implies those properties.