To apply this to the present case; there are two different systems of beings presented, to which I suppose myself under a necessity of assigning some substance, or ground of inhesion. I observe first the universe of objects or of body: the sun, moon, and stars; the earth, seas, plants, animals, men, ships, houses, and other productions either of art or nature. Here Spinoza appears, and tells me, that these are only modifications and that the subject in which they inhere is simple, uncompounded, and indivisible. After this I consider the other system of beings, viz. the universe of thought, or my impressions and ideas. There I observe another sun, moon, and stars; an earth, and seas, covered and inhabited by plants and animals; towns, houses, mountains, rivers; and in short every thing I can discover or conceive in the first system. Upon my inquiring concerning these, theologians present themselves, and tell me, that these also are modifications, and modifications of one simple, uncompounded, and indivisible substance. Immediately upon which I am deafened with the noise of a hundred voices, that treat the 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 derived 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 through an impression; and therefore every _perceivable_ relation, whether of connexion or repugnance, must be common both to objects and impressions. But though this argument, considered 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 discovered in that of theologians.[13]