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you could solve all others； without being able to find a solution
for this； you must never expect to make me a proselyte to your
principles。
。 Let me know this mighty difficulty。
。 The Scripture account of the creation is what appears
to me utterly irreconcilable with your notions。 Moses tells us of
a creation： a creation of what？ of ideas？ No； certainly； but of
things； of real things； solid corporeal substances。 Bring your
principles to agree with this； and I shall perhaps agree with
you。
。 Moses mentions the sun； moon； and stars； earth and
sea； plants and animals。 That all these do really exist； and were
in the beginning created by God； I make no question。 ｛251｝ If by
you mean fictions and fancies of the mind； then these are
no ideas。 If by you mean immediate objects of the
understanding； or sensible things； which cannot exist
unperceived； or out of a mind； then these things are ideas。 But
whether you do or do not call them ； matters little。
The difference is only about a name。 And； whether that name be
retained or rejected； the sense； the truth； and reality of things
continues the same。 In common talk； the objects of our senses are
not termed ； but 。 Call them so still： provided
you do not attribute to them any absolute external existence； and
I shall never quarrel with you for a word。 The creation；
therefore； I allow to have been a creation of things； of
things。 Neither is this in the least inconsistent with my
principles； as is evident from what I have now said； and would
have been evident to you without this； if you had not forgotten
what had been so often said before。 But as for solid corporeal
substances； I desire you to show where Moses makes any mention of
them； and； if they should be mentioned by him； or any other
inspired writer； it would still be incumbent on you to shew those
words were not taken in the vulgar acceptation； for things
falling under our senses； but in the philosophic acceptation； for
Matter； or ； 。
When you have proved these points； then （and not till then） may
you bring the authority of Moses into our dispute。
。 It is in vain to dispute about a point so clear。 I am
content to refer it to your own conscience。 Are you not satisfied
there is some peculiar repugnancy between the Mosaic account of
the creation and your notions？
。 If all possible sense which can be put on the first
chapter of Genesis may be conceived as consistently with my
principles as any other； then it has no peculiar repugnancy with
them。 But there is no sense you may not as well conceive；
believing as I do。 Since； besides spirits； all you conceive are
ideas； and the existence of these I do not deny。 Neither do you
pretend they exist without the mind。
。 Pray let me see any sense you can understand it in。
。 Why； I imagine that if I had been present at the
creation； I should have seen things produced into being that
is become perceptible in the order prescribed by the sacred
historian。 I ever before believed the Mosaic account of the
creation； and now find no alteration in my manner of believing
it。 When things are said to begin or end their existence； we
｛252｝ do not mean this with regard to God； but His creatures。 All
objects are eternally known by God； or； which is the same thing；
have an eternal existence in His mind： but when things； before
imperceptible to creatures； are； by a decree of God； perceptible
to them； then are they said to begin a relative existence； with
respect to created minds。 Upon reading therefore the Mosaic
account of the creation； I understand that the several parts of
the world became gradually perceivable to finite spirits； endowed
with proper faculties； so that； whoever such were present； they
were in truth perceived by them。 This is the literal obvious
sense suggested to me by the words of the Holy Scripture： in
which is included no mention； or no thought； either of
；