but does not seem to come entirely up to the matter. For, what is the reason that the blind man concludes there must be somewhat external, to give him that idea of hardness? It is because he supposes it impossible for him to be thus affected, unless there were some cause of it; which cause, should it be removed, the effect would, immediately cease too: and he would no more have the idea of hardness, but by remembrance. Now, to apply this to the instance of space and duration; since a man, from his having these ideas, very justly concludes that there must be somewhat external, which is the cause of them; consequently, should this cause (whatever it is) be taken away, his ideas would be so too: therefore, if what is supposed to be the cause be removed, and yet the idea remains, that supposed cause cannot be the real one. Now, granting the self-existent substance to be the substratum of these ideas, could we make the supposition of its ceasing to be, yet space and duration would still remain unaltered: which seems to show that the self-existent substance is not the substratum of space and duration. Nor would it be an answer to the difficulty, to say, that every property of the self-existent substance is as necessary as the substance itself: since that will only hold, while the substance itself exists; for there is implied in the idea of a property, an impossibility of subsisting without its substratum. I grant, the supposition is absurd: but how otherwise can we know whether anything be a property of such a substance, but by examining whether it would cease to be, if its supposed substance should do so? Notwithstanding what I have now said, I cannot say that I believe your argument not conclusive; for I must own my ignorance, that I am really at a loss about the nature of space and duration. But did it plainly appear that they were properties of a substance, we should have an easy way with the atheists; for it would at once prove demonstrably an eternal, necessary, self-evident Being; that there is but one such; and that he is needful in order to the existence of all other things. Which makes
