PHIL. Either you perceive the being of Matter immediately or mediately.
If immediately, pray inform me by which of the senses you perceive it. If
mediately, let me know by what reasoning it is inferred from those things
which you perceive immediately. So much for the perception. Then for the
Matter itself, I ask whether it is object, SUBSTRATUM, cause,
instrument, or occasion? You have already pleaded for each of these,
shifting your notions, and making Matter to appear sometimes in one
shape, then in another. And what you have offered hath been disapproved
and rejected by yourself. If you have anything new to advance I would
gladly bear it.

HYL. I think I have already offered all I had to say on those heads. I
am at a loss what more to urge.

PHIL. And yet you are loath to part with your old prejudice. But, to
make you quit it more easily, I desire that, beside what has been
hitherto suggested, you will farther consider whether, upon supposition
that Matter exists, you can possibly conceive how you should be affected
by it. Or, supposing it did not exist, whether it be not evident you
might for all that be affected with the same ideas you now are, and
consequently have the very same reasons to believe its existence that you
now can have.

HYL. I acknowledge it is possible we might perceive all things just as
we do now, though there was no Matter in the world; neither can I
conceive, if there be Matter, how it should produce' any idea in our
minds. And, I do farther grant you have entirely satisfied me that it is
impossible there should be such a thing as matter in any of the foregoing
acceptations. But still I cannot help supposing that there is MATTER in
some sense or other. WHAT THAT IS I do not indeed pretend to determine.

PHIL. I do not expect you should define exactly the nature of that
unknown being. Only be pleased to tell me whether it is a Substance; and
if so, whether you can suppose a Substance without accidents; or, in case
you suppose it to have accidents or qualities, I desire you will let me
know what those qualities are, at least what is meant by Matter's
supporting them?

HYL. We have already argued on those points. I have no more to say to
them. But, to prevent any farther questions, let me tell you I at present
understand by MATTER neither substance nor accident, thinking nor
extended being, neither cause, instrument, nor occasion, but Something
entirely unknown, distinct from all thes