Hyl. It cannot be denied there is something highly serviceable to religion in what you advance. But do you not think it looks very like a notion entertained by some eminent moderns[829], of seeing all things in God?
Phil. I would gladly know that opinion: pray explain it to me.
Hyl. They conceive that the soul, being immaterial, is incapable of being united with material things, so as to perceive them in themselves; but that she perceives them by her union with the substance of God, which, being spiritual, is therefore purely intelligible, or capable of being the immediate object of a spirit's thought. Besides, the Divine essence contains in it perfections correspondent to each created being; and which are, for that reason, proper to exhibit or represent them to the mind.
Phil. I do not understand how our ideas, which are things altogether passive and inert[830], can be the essence, or any part (or like any part) of the essence or substance of God, who is an impassive, indivisible, pure, active being. Many more difficulties and objections there are which occur at first view against this hypothesis; but I shall only [pg 427] add, that it is liable to all the absurdities of the common hypothesis, in making a created world exist otherwise than in the mind of a Spirit. Beside all which it hath this peculiar to itself; that it makes that material world serve to no purpose. And, if it pass for a good argument against other hypotheses in the sciences, that they suppose Nature, or the Divine wisdom, to make something in vain, or do that by tedious roundabout methods which might have been performed in a much more easy and compendious way, what shall we think of that hypothesis which supposes the whole world made in vain?
Hyl. But what say you? Are not you too of opinion that we see all things in God? If I mistake not, what you advance comes near it.
Phil. [[831]Few men think; yet all have opinions. Hence men's opinions are superficial and confused. It is nothing strange that tenets which in themselves are ever so different, should nevertheless be confounded with each other, by those who do not consider them attentively. I shall not therefore be surprised if some men imagine that I run into the enthusiasm of Malebranche; though in truth I am very remote from it. He builds on the most abstract general ideas, which I entirely disclaim. He asserts an absolute external world, which I deny. He maintains that we are deceived by our senses, and know not the real natures or the true forms and 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 [pg 428] upon opening my eyes or ears[832]: 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[833]. 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[834], 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 real 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 us to acknowledge?
Hyl. I think I understand you very clearly; and own proof you give of a Deity seems no less evident than it is surprising. But, allowing that God is the supreme and universal Cause of all things, yet, may there not be still a Third Nature besides Spirits and Ideas? May we [pg 429] not admit a subordinate and limited cause of our ideas? In a word, may there not for all that be Matter?
Phil. How often must I inculcate the same thing? You allow the things immediately perceived by sense to exist nowhere without the mind; but there is nothing perceived by sense which is not perceived immediately; therefore there is nothing sensible that exists without the mind. The Matter, therefore, which you still insist on is something intelligible, I suppose; something that may be discovered by reason[835], and not by sense.