it will be found to mean no more. A vacuum is asserted: That is, bodies
are said to be placed after such a manner, is to receive bodies betwixt
them, without impulsion or penetration. The real nature of this position
of bodies is unknown. We are only acquainted with its effects on the
senses, and its power of receiving body. Nothing is more suitable to that
philosophy, than a modest scepticism to a certain degree, and a fair
confession of ignorance in subjects, that exceed all human capacity.]

I shall conclude this subject of extension with a paradox, which will
easily be explained from the foregoing reasoning. This paradox is, that
if you are pleased to give to the in-visible and intangible distance, or
in other words, to the capacity of becoming a visible and tangible
distance, the name of a vacuum, extension and matter are the same, and
yet there is a vacuum. If you will not give it that name, motion is
possible in a plenum, without any impulse in infinitum, without returning
in a circle, and without penetration. But however we may express
ourselves, we must always confess, that we have no idea of any real
extension without filling it with sensible objects, and conceiving its
parts as visible or tangible.

As to the doctrine, that time is nothing but the manner, in which some
real objects exist; we may observe, that it is liable to the same
objections as the similar doctrine with regard to extension. If it be a
sufficient proof, that we have the idea of a vacuum, because we dispute
and reason concerning it; we must for the same reason have the idea of
time without any changeable existence; since there is no subject of
dispute more frequent and common. But that we really have no such idea,
is certain. For whence should it be derived? Does it arise from an
impression of sensation or of reflection? Point it out distinctly to us,
that we may know its nature and qualities. But if you cannot point out