themselves unable to comprehend in
what manner BODY CAN ACT UPON SPIRIT, or how it is possible it should
imprint any idea in the mind. Hence it is evident the production of ideas
or sensations in our minds can be no reason why we should suppose Matter
or corporeal substances, SINCE THAT IS ACKNOWLEDGED TO REMAIN EQUALLY
INEXPLICABLE WITH OR WITHOUT THIS SUPPOSITION. If therefore it were
possible for bodies to exist without the mind, yet to hold they do so,
must needs be a very precarious opinion; since it is to suppose, without
any reason at all, that God has created innumerable beings THAT ARE
ENTIRELY USELESS, AND SERVE TO NO MANNER OF PURPOSE.

20. DILEMMA.--In short, if there were external bodies, it is impossible we
should ever come to know it; and if there were not, we might have the very
same reasons to think there were that we have now. Suppose--what no one
can deny possible--an intelligence without the help of external bodies, to
be affected with the same train of sensations or ideas that you are,
imprinted in the same order and with like vividness in his mind. I ask
whether that intelligence has not all the reason to believe the
existence of corporeal substances, represented by his ideas, and exciting
them in his mind, that you can possibly have for believing the same
thing? Of this there can be no question--which one consideration were
enough to make any reasonable person suspect the strength of whatever
arguments be may think himself to have, for the existence of bodies
without the mind.

21. Were it necessary to add any FURTHER PROOF AGAINST THE EXISTENCE OF
MATTER after what has been said, I could instance several of those errors
and difficulties (not to mention impieties) which have sprung from that
tenet. It has occasioned numberless controversies and disputes in
philosophy, and not a few of far greater moment in religion. But I shall
not enter into the detail of them in this place, as well because I think
arguments A POSTERIORI are unnecessary for confirming what has been, if I
mistake not, sufficiently demonstrated A PRIORI, as because I shall
hereafter find occasion to speak somewhat of them.

22. I am afraid I have given cause to think I am needlessly prolix in
handling this subject. For, to what purpose is it to dilate on that which
may be demonstrated with the utmost evidence in a line or two, to any one
that is capable of the least reflexion? It is but looking into your own
thoughts, and so tryi