nt a notion to be never so
universally and steadfastly adhered to, yet this is weak argument of its
truth to whoever considers what a vast number of prejudices and false
opinions are everywhere embraced with the utmost tenaciousness, by the
unreflecting (which are the far greater) part of mankind. There was a
time when the antipodes and motion of the earth were looked upon as
monstrous absurdities even by men of learning: and if it be considered
what a small proportion they bear to the rest of mankind, we shall find
that at this day those notions have gained but a very inconsiderable
footing in the world.

56. NINTH OBJECTION.--ANSWER.--But it is demanded that we assign
A CAUSE OF THIS PREJUDICE, and account for its obtaining in the
world. To this I ANSWER, that men knowing they perceived several
ideas, WHEREOF THEY THEMSELVES WERE NOT THE AUTHORS--as not being
excited from within nor depending on the operation of their wills--this
made them maintain those ideas, or objects of perception had an
EXISTENCE INDEPENDENT OF AND WITHOUT THE MIND, without ever dreaming
that a contradiction was involved in those words. But, philosophers
having plainly seen that the immediate objects of perception do
not exist without the mind, THEY IN SOME DEGREE CORRECTED the
mistake of the vulgar; but at the same time run into another which
seems no less absurd, to wit, that there are certain objects really
existing without the mind, or having a subsistence distinct from being
perceived, OF WHICH OUR IDEAS ARE ONLY IMAGES or resemblances, imprinted
by those objects on the mind. And this notion of the philosophers owes
its origin to the same cause with the former, namely, their being
conscious that they were not the authors of their own sensations, which
they evidently knew were imprinted from without, and which therefore must
have some cause distinct from the minds on which they are imprinted.

57. BUT WHY THEY SHOULD SUPPOSE THE IDEAS OF SENSE TO BE EXCITED IN US BY
THINGS IN THEIR LIKENESS, and not rather have recourse to SPIRIT which
alone can act, may be accounted for, FIRST, because they were not aware
of the repugnancy there is, (1) as well in supposing things like unto our
ideas existing without, as in (2) attributing to them POWER OR ACTIVITY.
SECONDLY, because the Supreme Spirit which excites those ideas in our
minds, is not marked out and limited to our view by any particular finite
collection of sensible ideas, as human agents are