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. [See Bayle's dictionary, article of Spinoza.]

First, It has been said against Spinoza, according to the scholastic way
of talking, rather than thinking, that a mode, not being any distinct
or separate existence, must be the very same with its substance,
and consequently the extension of the universe, must be in a manner
identifyed with that, simple, uncompounded essence, in which the
universe is supposed to inhere. But this, it may be pretended, is
utterly impossible and inconceivable unless the indivisible substance
expand itself, so as to correspond to the extension, or the extension
contract itself, so as to answer to the indivisible substance. This
argument seems just, as far as we can understand it; and it is plain
nothing is required, but a change in the terms, to apply the same
argument to our extended perceptions, and the simple essence of the
soul; the ideas of objects and perceptions being in every respect
the same, only attended with the supposition of a difference, that is
unknown and incomprehensible.

Secondly, It has been said, that we have no idea of substance, which is
not applicable to matter; nor any idea of a distinct substance, which is
not applicable to every distinct portion of matter. Matter, therefore,
is not a mode but a substance, and each part of matter is not a distinct
mode, but a distinct substance. I have already proved, that we have no
perfect idea of substance; but that taking it for something, that can
exist by itself, it is evident every perception is a substance,
and every distinct part of a perception a distinct substance: And
conseq