33. The ideas imprinted on the Senses by the Author of nature are called _real things_: and those excited in the imagination, being less regular, vivid, and constant, are more properly termed _ideas_ or _images of_ things, which they copy and represent. But then our _sensations_, be they never so vivid and distinct, are nevertheless ideas(586): that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. The ideas of Sense are allowed to have more reality(587) in them, that is, to be more strong, orderly, and coherent than the creatures of the mind; but this is no argument that they exist without the mind. They are also less dependent on the spirit or thinking substance which perceives them, in that they are excited by the will of another and more powerful Spirit; yet still they are _ideas_: and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it(588). ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 34. Before we proceed any farther it is necessary we spend some time in answering Objections(589) which may probably be made against the Principles we have hitherto laid down. In doing of which, if I seem too prolix to those of quick apprehensions, I desire I may be excused, since all men do not equally apprehend things of this nature; and I am willing to be understood by every one. _First_, then, it will be objected that by the foregoing principles all that is real and substantial in nature is banished out of the world, and instead thereof a chimerical scheme of _ideas_ takes place. All things that exist exist only in the mind; that is, they are purely notional. What therefore becomes of the sun, moon, and stars? What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? Are all these but so many chimeras and illusions on the fancy?—To all which, and whatever else of the same sort may be objected, I answer, that by the Principles premised we are not deprived of any one thing in nature. Whatever we see, feel, hear, or any wise conceive or understand, remains as secure as ever, and is as real as ever. There is a _rerum natura_, and the distinction between realities and chimeras retains its full force. This is evident from sect. 29, 30, and 33, where we have shewn what is meant by _real things_, in opposition to _chimeras_ or _ideas of our own framing_; but then they both equally exist in the mind, and in that sense(590) are alike _ideas_.