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243 first hypothesis with detestation and scorn, and the second with applause and veneration. I turn my attention to these hypotheses to see what may be the reason of so great a partiality; and find that they have the same fault of being unintelligible, and that as far as we can understand them, they are so much alike, that 'tis impossible to discover any absurdity in one, which is not common to both of them. We have no idea of any quality in an object, which does not agree to, and may not represent a quality in an impression; and that because all our ideas are deriv'd from our impressions. We can never, therefore, find any repugnance betwixt an extended object as a modification, and a simple uncompounded essence, as its substance, unless that repugnance takes place equally betwixt the perception or impression of that extended object, and the same uncompounded essence. Every idea of a quality in an object passes thro' an impression; and therefore every perceivable relation, whether of connexion or repugnance, must be common both to objects and impressions.

But tho' this argument, consider'd in general, seems evident beyond all doubt and contradiction, yet to make it more clear and sensible, let us survey it in detail; and see whether all the absurdities, which have been found in the system of Spinoza, may not likewise be discover'd in that of Theologians.

First, It has been said against Spinoza, according to the scholastic way of talking, rather than thinking, that a mode, not being any distinct or separate existence, must be the very same with its substance, and consequently the extension of the universe, must be in a manner identify'd with that simple, uncompounded essence, in which the universe is suppos'd to inhere. But this, it may be pretended, is utterly impossible and inconceivable unless the indivisible substance expand itself; so as to correspond to the extension, or the extension contract itself, so as to answer to the indivisible substance. This argument seems just, as far as we can understand it;