upon inquiry they could not find they
had an idea of it. That an idea which is inactive, and the existence
whereof consists in being perceived, should be the image or likeness of
an agent subsisting by itself, seems to need no other refutation than
barely attending to what is meant by those words. But, perhaps you will
say that though an idea cannot resemble a spirit in its thinking, acting,
or subsisting by itself, yet it may in some other respects; and it is not
necessary that an idea or image be in all respects like the original.

138. I answer, if it does not in those mentioned, it is impossible it
should represent it in any other thing. Do but leave out the power of
willing, thinking, and perceiving ideas, and there remains nothing else
wherein the idea can be like a spirit. For, by the word spirit we mean
only that which thinks, wills, and perceives; this, and this alone,
constitutes the signification of the term. If therefore it is impossible
that any degree of those powers should be represented in an idea, it is
evident there can be no idea of a spirit.

139. But it will be objected that, if there is no idea signified by the
terms soul, spirit, and substance, they are wholly insignificant, or have
no meaning in them. I answer, those words do mean or signify a real
thing, which is neither an idea nor like an idea, but that which
perceives ideas, and wills, and reasons about them. What I am myself,
that which I denote by the term I, is the same with what is meant by soul
or spiritual substance. If it be said that this is only quarreling at a
word, and that, since the immediately significations of other names are
by common consent called ideas, no reason can be assigned why that which
is signified by the name spirit or soul may not partake in the same
appellation. I answer, all the unthinking objects of the mind agree in
that they are entirely passive, and their existence consists only in
being perceived; whereas a soul or spirit is an active being, whose
existence consists, not in being perceived, but in perceiving ideas and
thinking. It is therefore necessary, in order to prevent equivocation and
confounding natures perfectly disagreeing and unlike, that we distinguish
between spirit and idea. See sect. 27.

140. OUR IDEA OF SPIRIT.--In a large sense, indeed, we may be said
to have an idea or rather a notion of spirit; that is, we understand
the meaning of the word, otherwise we could not affirm or deny
anythin