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that Matter existed； as you are now that it does not？
。 I was。 But here lies the difference。 Before； my
positiveness was founded； without examination； upon prejudice；
but now； after inquiry； upon evidence。
。 After all； it seems our dispute is rather about words
than things。 We agree in the thing； but differ in the name。 That
we are affected with ideas is evident； and it is
no less evident that there must be （I will not say archetypes；
but） Powers without the mind； corresponding to those ideas。 And；
as these Powers cannot subsist by themselves； there is some
subject of them necessarily to be admitted； which I call
； and you call 。 This is all the difference。
。 Pray； Hylas； is that powerful Being； or subject of
powers； extended？
。 It hath not extension； but it hath the power to raise
in you the idea of extension。
。 It is therefore itself unextended？
。 I grant it。
。 Is it not also active？
。 Without doubt。 Otherwise； how could we attribute
powers to it？
。 Now let me ask you two questions： ； Whether
it be agreeable to the usage either of philosophers or others to
give the name to an unextended active being？ And；
； Whether it be not ridiculously absurd to misapply
names contrary to the common use of language？
。 Well then； let it not be called Matter； since you
will have it so； but some distinct from Matter and
Spirit。 For what reason is there why you should call it Spirit？
Does not the notion of spirit imply that it is thinking； as well
as active and unextended？
。 My reason is this： because I have a mind to have
some notion of meaning in what I say： but I have no notion of any
action distinct from volition； neither。 can I conceive volition
to be anywhere but in a spirit： therefore； when I speak of an
active being； I am obliged to mean a Spirit。 Beside； what can be
plainer than that a thing which hath no ideas in itself cannot
impart them to me； and； if it hath ideas； surely it must be a
Spirit。 To make you comprehend the point still more ｛240｝ clearly
if it be possible； I assert as well as you that； since we are
affected from without； we must allow Powers to be without； in a
Being distinct from ourselves。 So far we are agreed。 But then we
differ as to the kind of this powerful Being。 I will have it to
be Spirit； you Matter； or I know not what （I may add too； you
know not what） Third Nature。 Thus； I prove it to be Spirit。 From
the effects I see produced； I conclude there are actions； and；
because actions； volitions； and； because there are volitions；
there must be a 。 Again； the things I perceive must have an
existence； they or their archetypes； out of mind： but； being
ideas； neither they nor their archetypes can exist otherwise than
in an understanding； there is therefore an 。 But
will and understanding constitute in the strictest sense a mind
or spirit。 The powerful cause； therefore； of my ideas is in
strict propriety of speech a 。
。 And now I warrant you think you have made the point
very clear； little suspecting that what you advance leads
directly to a contradiction。 Is it not an absurdity to imagine
any imperfection in God？
。 Without a doubt。
。 To suffer pain is an imperfection？
。 It is。
。 Are we not sometimes affected with pain and
uneasiness by some other Being？
。 We are。
。 And have you not said that Being is a Spirit； and is
not that Spirit God？
。 I grant it。
。 But you have asserted that whatever ideas we perceive
from without are in the mind which affects us。 The ideas；
therefore； of pain and uneasiness are in God； or； in other words；
God suffers pain： that is to say； there is an imperfection in the
Divine nature： which； you acknowledged； was absurd。 So you are
caught in a plain contradiction。
。 That God knows or understands all things； and that
He knows； among other things； what pain is； even every sort of
painful sensation； and what it is for His creatures to suffer
pain； I make no question。 But； that God； though He knows and
sometimes causes painful sensations in us； can Himself suffer
pain； I positively deny。 We； who are limited and dependent
spirits； are liable to impressions of sense； the effects of an
｛241｝ external Agent； which； being produced against our wills；
are sometimes painful and uneasy。 But God； whom no external being
can affect； who perceives nothing by sense as we do； whose will
is absolute and independent； causing all things； and liable to be
thwarted or resisted by nothing： it is evident； such a Being as
this can suffer nothing； nor be affected with any painful
sensation； or indeed any sensation at all。 We are chained to a
body： that is to say； our perceptions are connected with
corporeal motions。 By the law of our nature； we are affected upon
every alteration in the nervous parts of our sensible body； which
sensible body； rightly considered； is nothing but a complexion of
such qualities or ideas as have no existence distinct from being
perceived by a mind。 So that this connexion of sensations with
corporeal motions means no more than a correspondence in the
order of nature； between two sets of ideas； or things immediately
perceivable。 But God is a Pure Spirit； disengaged from all such
sympathy； or natural ties。 No corporeal motions are attended with
the sensations of pain or pleasure in His mind。 To know
everything knowable； is certainly a perfection； but to endure； or
suffer； or feel anything by sense； is an imperfection。 The
former； I say； agrees to God； but not the latter。 God knows； or
hath ideas； but His ideas are not conveyed to Him by sense； as
ours are。 Your not distinguishing； where there is so manifest a
difference； makes you fancy you see an absurdity where there is
none。
。 But； all this while you have not considered that the
quantity of Matter has been demonstrated to be proportioned to
the gravity of bodies。 And what can withstand demonstration？
。 Let me see how you demonstrate that point。
。 I lay it down for a principle； that the moments or
quantities of motion in bodies are in a direct compounded reason
of the velocities and quantities of Matter contained in them。
Hence； where the velocities are equal； it follows the moments are
directly as the quantity of Matter in each。 But it is found by
experience that all bodies （bating the small inequalities；
arising from the resistance of the air） descend with an equal
velocity； the motion therefore of descending bodies； and
consequently their gravity； which is the cause or principle of
that motion； is proportional to the quantity of Matter； which was
to be demonstrated。
。 You lay it down as a self…evident principle that the
quantity of motion in any body is proportional to the velocity
｛242｝ and taken together； and this is made use of to
prove a proposition from whence the existence of is
inferred。 Pr