men to suppose the existence of material substance; that so having
observed the gradual ceasing and expiration of those motives or reasons,
we may proportionably withdraw the assent that was grounded on them.
First, therefore, it was thought that colour, figure, motion, and the
rest of the sensible qualities or accidents, did really exist without the
mind; and for this reason it seemed needful to suppose some unthinking
substratum or substance wherein they did exist, since they could not be
conceived to exist by themselves. Afterwards, in process of time, men
being convinced that colours, sounds, and the rest of the sensible,
secondary qualities had no existence without the mind, they stripped this
substratum or material substance of those qualities, leaving only the
primary ones, figure, motion, and suchlike, which they still conceived to
exist without the mind, and consequently to stand in need of a material
support. But, it having been shown that none even of these can possibly
exist otherwise than in a Spirit or Mind which perceives them it follows
that we have no longer any reason to suppose the being of Matter; nay,
that it is utterly impossible there should be any such thing, so long as
that word is taken to denote an unthinking substratum of qualities or
accidents wherein they exist without the mind.

74. But though it be allowed by the materialists themselves that Matter
was thought of only for the sake of supporting accidents, and, the reason
entirely ceasing, one might expect the mind should naturally, and without
any reluctance at all, quit the belief of what was solely grounded
thereon; yet the prejudice is riveted so deeply in our thoughts, that we
can scarce tell how to part with it, and are therefore inclined, since
the thing itself is indefensible, at least to retain the name, which we
apply to I know not what abstracted and indefinite notions of being, or
occasion, though without any show of reason, at least so far as I can
see. For, what is there on our part, or what do we perceive, amongst all