 This begins the more purely metaphysical part of Collier’s argument: that to be visible is to be in the mind we can consider an epistemological premise, but then he argues that nothing can be both visible and invisible at the same time, which is of course quite true independently of epistemology. A further argument he makes is that since God can give created minds any ideas directly, it would be needless for him to give us our ideas indirectly, by creating independent objects to cause ideas in us, and God does nothing useless (1713 [1909: 60–2]). This is a metaphysical, in this case theological argument, directed against the occasionalists Nicholas Malebranche and his English follower John Norris rather than against Locke. The most interesting of Collier’s metaphysical arguments for idealism, however, take the form of antinomies, and have sometimes been held to anticipate Kant’s first and second antinomies (Bowman in Collier [1713] 1909: xxiv). Collier argues that there are sound arguments that an external world must be both finite and infinite in “expanse” or extension (1713 [1909: 63]), that it must be both finitely and infinitely divisible (1713 [1909: 68]), and that it must both be in motion as a whole and have moveable parts, but also cannot be either of these (1713 [1909: 78]). Since the concept of an external world is in these ways contradictory, such a thing cannot exist. It is striking, however, that Collier does not actually provide the arguments for what would become the theses and antitheses of Kant’s first two antinomies, instead providing only a version of Zeno’s paradox to prove the impossibility of moving parts within an extended universe, an antinomy that Kant dos not take over. 