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。 What？ You are then of opinion it is made up of ｛218｝
unknown parts； that it hath unknown motions； and an unknown
shape？
。 I do not believe that it hath any figure or motion at
all； being already convinced； that no sensible qualities can
exist in an unperceiving substance。
。 But what notion is it possible to frame of an
instrument void of all sensible qualities； even extension itself？
。 I do not pretend to have any notion of it。
。 And what reason have you to think this unknown； this
inconceivable Somewhat doth exist？ Is it that you imagine God
cannot act as well without it； or that you find by experience the
use of some such thing； when you form ideas in your own mind？
。 You are always teasing me for reasons of my belief。
Pray what reasons have you not to believe it？
。 It is to me a sufficient reason not to believe the
existence of anything； if I see no reason for believing it。 But；
not to insist on reasons for believing； you will not so much as
let me know you would have me believe； since you say
you have no manner of notion of it。 After all； let me entreat you
to consider whether it be like a philosopher； or even like a man
of common sense； to pretend to believe you know not what ' and
you know not why。
。 Hold； Philonous。 When I tell you Matter is an
； I do not mean altogether nothing。 It is true I know
not the particular kind of instrument； but； however； I have some
notion of ； which I apply to it。
。 But what if it should prove that there is something；
even in the most general notion of ； as taken in a
distinct sense from ； which makes the use of it
inconsistent with the Divine attributes？
。 Make that appear and I shall give up the point。
。 What mean you by the general nature or notion of
？
。 That which is common to all particular instruments
composeth the general notion。
。 Is it not common to all instruments； that they are
applied to the doing those things only which cannot be performed
by the mere act of our wills？ Thus； for instance； I never use an
instrument to move my finger； because it is done by a volition。
But I should use one if I were to remove part of a rock； or tear
up a tree by the roots。 Are you of the same mind？ ｛219｝ Or； can
you shew any example where an instrument is made use of in
producing an effect depending on the will of the
agent？
。 I own I cannot。
。 How therefore can you suppose that an All…perfect
Spirit； on whose Will all things have an absolute and immediate
dependence； should need an instrument in his operations； or； not
needing it； make use of it？ Thus it seems to me that you are
obliged to own the use of a lifeless inactive instrument to be
incompatible with the infinite perfection of God； that is； by
your own confession； to give up the point。
。 It doth not readily occur what I can answer you。
。 But； methinks you should be ready to own the truth；
when it has been fairly proved to you。 We indeed； who are beings
of finite powers； are forced to make use of instruments。 And the
use of an instrument sheweth the agent to be limited by rules of
another's prescription； and that he cannot obtain his end but in
such a way； and by such conditions。 Whence it seems a clear
consequence； that the supreme unlimited agent useth no tool or
instrument at all。 The will of an Omnipotent Spirit is no sooner
exerted than executed； without the application of means； which；
if they are employed by inferior agents； it is not upon account
of any real efficacy that is in them； or necessary aptitude to
produce any effect； but merely in compliance with the laws of
nature； or those conditions prescribed to them by the First
Cause； who is Himself above all limitation or prescription
whatsoever。
。 I will no longer maintain that Matter is an
instrument。 However； I would not be understood to give up its
existence neither； since； notwithstanding what hath been said； it
may still be an 。
。 How many shapes is your Matter to take？ Or； how
often must it be proved not to exist； before you are content to
part with it？ But； to say no more of this （though by all the laws
of disputation I may justly blame you for so frequently changing
the signification of the principal term） I would fain know
what you mean by affirming that matter is an occasion； having
already denied it to be a cause。 And； when you have shewn in what
sense you understand ； pray； in the next place； be
pleased to shew me what reason induceth you to believe there is
such an occasion of our ideas？
。 As to the first point： by I mean an
inactive ｛220｝ unthinking being； at the presence whereof God
excites ideas in our minds。
。 And what may be the nature of that inactive
unthinking being？
。 I know nothing of its nature。
。 Proceed then to the second point； and assign some
reason why we should allow an existence to this inactive；
unthinking； unknown thing。
。 When we see ideas produced in our minds； after an
orderly and constant manner； it is natural to think they have
some fixed and regular occasions； at the presence of which they
are excited。
。 You acknowledge then God alone to be the cause of
our ideas； and that He causes them at the presence of those
occasions。
。 That is my opinion。
。 Those things which you say are present to God；
without doubt He perceives。
。 Certainly； otherwise they could not be to Him an
occasion of acting。
。 Not to insist now on your making sense of this
hypothesis； or answering all the puzzling questions and
difficulties it is liable to： I only ask whether the order and
regularity observable in the series of our ideas； or the course
of nature； be not sufficiently accounted for by the wisdom and
power of God； and whether it doth not derogate from those
attributes； to suppose He is influenced； directed； or put in
mind； when and what He is to act； by an unthinking substance？
And； lastly； whether； in case I granted all you contend for； it
would make anything to your purpose； it not being easy to
conceive how the external or absolute existence of an unthinking
substance； distinct from its being perceived； can be inferred
from my allowing that there are certain things perceived by the
mind of God； which are to Him the occasion of producing ideas in
us？
。 I am perfectly at a loss what to think； this notion
of seeming now altogether as groundless as the rest。
。 Do you not at length perceive that in all these
different acceptations of ； you have been only supposing
you know not what； for no manner of reason； and to no kind of
use？
。 I freely own myself less fond of my notions since
they have been so accurately examined。 But still； methinks； I
have some confused perception that there is such a thing as