In reply to the first objection, I grant that the will extends itself more widely than the intellect, if by the intellect we understand only clear and distinct ideas; but I deny that the will extends itself more widely than the perceptions or the faculty of conception; nor, indeed, do I see why the faculty of will should be said to be infinite any more than the faculty of feeling; for as by the same faculty of will we can affirm an infinite number of things (one after the other, for we cannot affirm an infinite number of things at once), so also by the same faculty of feeling we can feel or perceive (one after another) an infinite number of bodies. If it be said that there are an infinite number of things which we cannot perceive, I reply that such things as these we can reach by no thought, and consequently by no faculty of will. But it is said that if God wished us to perceive those things, it would be necessary for Him to give us a larger faculty of perception, but not a larger faculty of will than He has already given us, which is the same thing as saying that if God wished us to understand an infinite number of other beings, it would be necessary for Him to give us a greater intellect, but not a more universal idea of being (in order to embrace that infinite number of beings), than He has given us. For we have shown that the will is a Universal, or the idea by which we explain all individual volitions, that is to say, that which is common to them all. It is not to be wondered at, therefore, that those who believe this common or universal idea of all the volitions to be a faculty should say that it extends itself infinitely beyond the limits of the intellect. For the universal is predicated of one or of many, or of an infinite number of individuals. The second objection I answer by denying that we have free power of suspending judgment. For when we say that a person suspends judgment, we only say in other words that he sees that he does not perceive the thing adequately. The suspension of the judgment, therefore, is in truth a perception and not free will. In order that this may be clearly understood, let us take the case of a boy who imagines a horse and perceives nothing else. Since this imagination involves the existence of the horse, and the boy does not perceive anything which negates its existence, he will necessarily contemplate it as present, nor will he be able to doubt its existence although he may not be certain of it. This is a thing which we daily experience in dreams, nor do I believe that there is any one who thinks that he has the free power during dreams of suspending his judgment upon those things which he dreams, and of causing himself not to dream those things which he dreams that he sees; and yet in dreams it nevertheless happens that we suspend our judgment, for we dream that we dream.