d
figures of extended beings; of all which I hold the direct contrary. So
that upon the whole there are no Principles more fundamentally opposite
than his and mine. It must be owned that I entirely agree with what
the holy Scripture saith, "That in God we live and move and have our
being." But that we see things in His essence, after the manner above set
forth, I am far from believing. Take here in brief my meaning:--It is
evident that the things I perceive are my own ideas, and that no idea can
exist unless it be in a mind: nor is it less plain that these ideas or
things by me perceived, either themselves or their archetypes, exist
independently of my mind, since I know myself not to be their author, it
being out of my power to determine at pleasure what particular ideas I
shall be affected with upon opening my eyes or ears: they must therefore
exist in some other Mind, whose Will it is they should be exhibited
to me. The things, I say, immediately perceived are ideas or sensations,
call them which you will. But how can any idea or sensation exist in, or
be produced by, anything but a mind or spirit? This indeed is
inconceivable. And to assert that which is inconceivable is to talk
nonsense: is it not?

HYL. Without doubt.

PHIL. But, on the other hand, it is very conceivable that they should
exist in and be produced by a spirit; since this is no more than I daily
experience in myself, inasmuch as I perceive numberless ideas; and, by an
act of my will, can form a great variety of them, and raise them up in my
imagination: though, it must be confessed, these creatures of the fancy
are not altogether so distinct, so strong, vivid, and permanent, as those
perceived by my senses--which latter are called RED THINGS. From all
which I conclude, THERE IS A MIND WHICH AFFECTS ME EVERY MOMENT WITH ALL
THE SENSIBLE IMPRESSIONS I PERCEIVE. AND, from the variety, order, and
manner of these, I conclude THE AUTHOR OF THEM TO BE WISE, POWERFUL,
AND GOOD, BEYOND COMPREHENSION. MARK it well; I do not say, I see
things by perceiving that which represents them in the intelligible
Substance of God. This I do not understand; but I say, the things by me
perceived are known by the understanding, and produced by the will of an
infinite Spirit. And is not all this most plain and evident? Is there any
more in it than what a little observation in our own minds, and that
which passeth in them, not only enables us to conceive, but also obliges