ow.

PHIL. What would you have? Do I not acknowledge a twofold state of
things--the one ectypal or natural, the other archetypal and eternal? The
former was created in time; the latter existed from everlasting in the
mind of God. Is not this agreeable to the common notions of divines? or,
is any more than this necessary in order to conceive the creation? But
you suspect some peculiar repugnancy, though you know not where it lies.
To take away all possibility of scruple in the case, do but consider this
one point. Either you are not able to conceive the Creation on any
hypothesis whatsoever; and, if so, there is no ground for dislike or
complaint against any particular opinion on that score: or you are able
to conceive it; and, if so, why not on my Principles, since thereby
nothing conceivable is taken away? You have all along been allowed the
full scope of sense, imagination, and reason. Whatever, therefore, you
could before apprehend, either immediately or mediately by your senses,
or by ratiocination from your senses; whatever you could perceive,
imagine, or understand, remains still with you. If, therefore, the notion
you have of the creation by other Principles be intelligible, you have it
still upon mine; if it be not intelligible, I conceive it to be no notion
at all; and so there is no loss of it. And indeed it seems to me very
plain that the supposition of Matter, that is a thing perfectly unknown
and inconceivable, cannot serve to make us conceive anything. And, I hope
it need not be proved to you that if the existence of Matter doth not
make the creation conceivable, the creation's being without it
inconceivable can be no objection against its non-existence.

HYL. I confess, Philonous, you have almost satisfied me in this point
of the creation.

PHIL. I would fain know why you are not quite satisfied. You tell me
indeed of a repugnancy between the Mosaic history and Immaterialism: but
you know not where it lies. Is this reasonable, Hylas? Can you expect I
should solve a difficulty without knowing what it is? But, to pass by all
that, would not a man think you were assured there is no repugnancy
between the received notions of Materialists and the inspired writings?

HYL. And so I am.

PHIL. Ought the historical part of Scripture to be understood in a
plain obvious sense, or in a sense which is metaphysical and out of the
way?

HYL. In the plain sense, doubtless.

PHIL. When Moses speaks of herbs