69. Again, let us examine what is meant by occasion. So far as I can
gather from the common use of language, that word signifies either the
agent which produces any effect, or else something that is observed to
accompany or go before it in the ordinary course of things. But when it
is applied to Matter as above described, it can be taken in neither of
those senses; for Matter is said to be passive and inert, and so cannot
be an agent or efficient cause. It is also unperceivable, as being devoid
of all sensible qualities, and so cannot be the occasion of our
perceptions in the latter sense: as when the burning my finger is said to
be the occasion of the pain that attends it. What therefore can be meant
by calling matter an occasion? The term is either used in no sense at
all, or else in some very distant from its received signification.

70. You will Perhaps say that Matter, though it be not perceived by us,
is nevertheless perceived by God, to whom it is the occasion of exciting
ideas in our minds. For, say you, since we observe our sensations to be
imprinted in an orderly and constant manner, it is but reasonable to
suppose there are certain constant and regular occasions of their being
produced. That is to say, that there are certain permanent and distinct
parcels of Matter, corresponding to our ideas, which, though they do not
excite them in our minds, or anywise immediately affect us, as being
altogether passive and unperceivable to us, they are nevertheless to God,
by whom they art perceived, as it were so many occasions to remind Him
when and what ideas to imprint on our minds; that so things may go on in
a constant uniform manner.

71. In answer to this, I observe that, as the notion of Matter is here
stated, the question is no longer concerning the existence of a thing
distinct from Spirit and idea, from perceiving and being perceived; but