to have been a creation of things, of red things.  Neither is this in the least inconsistent with my principles, as is evident from what I have now said; and would have been evident to you without this, if you had not forgotten what had been so often said before.  But as for solid corporeal substances, I desire you to show where Moses makes any mention of them; and, if they should be mentioned by him, or any other inspired writer, it would still be incumbent on you to shew those words were not taken in the vulgar acceptation, for things falling under our senses, but in the philosophic acceptation, for Matter, or an unknown quiddity, with an absolute existence.  When you have proved these points, then (and not till then) may you bring the authority of Moses into our dispute.

HYL.  It is in vain to dispute about a point so clear.  I am content to refer it to your own conscience.  Are you not satisfied there is some peculiar repugnancy between the Mosaic account of the creation and your notions?

Phil.  If all possible sense which can be put on the first chapter of Genesis may be conceived as consistently with my principles as any other, then it has no peculiar repugnancy with them.  But there is no sense you may not as well conceive, believing as I do.  Since, besides spirits, all you conceive are ideas; and the existence of these I do not deny.  Neither do you pretend they exist without the mind.

HYL.  Pray let me see any sense you can understand it in.

Phil.  Why, I imagine that if I had been present at the creation, I should have seen things produced into being—­that is become perceptible—­in the order prescribed by the sacred historian.  I ever before believed the Mosaic account of the creation, and now find no alteration in my manner of believing it.  When things are said to begin or end their existence, we do not mean this with regard to God, but His creatures.  All objects are eternally known by God, or, which is the same thing, have an eternal existence in His mind:  but when things, before imperceptible to creatures, are, by a decree of God, perceptible to them, then are they said to begin a relative existence, with respect to created minds.  Upon reading therefore the Mosaic account of the creation, I understand that the several parts of the world became gradually perceivable to finite spirits, endowed with proper faculties; so that, whoever such were present, they were in truth perceived by them.  This is the literal obvious sense suggested to me by the words of the Holy Scripture:  in which is included no mention, or no thought, either of substratum, instrument, occasion, or absolute existence.  And, upon inquiry, I doubt not it will be found that most plain honest men, who believe the creation, never think of those things any more than I. What metaphysical sense you may understand it in, you only can tell.