. If THE
NEWTONIAN philosophy be rightly understood, it will be found
to mean no more. A vacuum is asserted: That is, bodies are
said to be placed after such a manner, is to receive bodies
betwixt them, without impulsion or penetration. The real
nature of this position of bodies is unknown. We are only
acquainted with its effects on the senses, and its power of
receiving body. Nothing is more suitable to that philosophy,
than a modest scepticism to a certain degree, and a fair
confession of ignorance in subjects, that exceed all human
capacity.]

I shall conclude this subject of extension with a paradox, which will
easily be explained from the foregoing reasoning. This paradox is, that
if you are pleased to give to the in-visible and intangible distance,
or in other words, to the capacity of becoming a visible and tangible
distance, the name of a vacuum, extension and matter are the same, and
yet there is a vacuum. If you will not give it that name, motion
is possible in a plenum, without any impulse in infinitum, without
returning in a circle, and without penetration. But however we may
express ourselves, we must always confess, that we have no idea of any
real extension without filling it with sensible objects, and conceiving
its parts as visible or tangible.

As to the doctrine, that time is nothing but the manner, in which
some real objects exist; we may observe, that it is liable to the same
objections as the similar doctrine with regard to extension. If it be a
sufficient proof, that we have the idea of a vacuum, because we dispute
and reason concerning it; we must for the same reason have the idea
of time without any changeable existence; since there is no subject of
dispute more frequent and common. But that we really have no such idea,
is certain. For whence should it be derived? Does it arise from an
impression of sensation or of reflection? Point it out distinctly to us,
that we may know its nature and qualities. But if you cannot point
out any such impression, you may be certain you are mistaken, when you
imagine you have any such idea.

But though it be impossible to shew the impression, from which the idea
of time without a changeable existence is derived; yet we can easily
point out those appearances, which make us fancy we have that idea. For
we may observe, that there is a continual succession of perceptions in
our mind; so that the idea of time be