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. HYL. But, Philonous, you do not seem to be aware that you allow created things, in the beginning, only a relative, and consequently hypothetical being: that is to say, upon supposition there were MEN to perceive them; without which they have no actuality of absolute existence, wherein creation might terminate. Is it not, therefore, according to you, plainly impossible the creation of any inanimate creatures should precede that of man? And is not this directly contrary to the Mosaic account?