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and, by Modes, those simple ideas which cannot be by themselves, or subsist in our mind alone.

[38.] BODY INFINITE? If we dispute, whether Body is capable of being Infinite; let us in the first place put the question, Whether motion can be infinite; that is, Whether there can be a motion infinitely swift. I suppose that every one will see, that, if a body moved with infinite swiftness, it would be in every part of the distance passed through exactly at once, and therefore it could not be said to move from one part of it to another. Infinite motion is therefore a contradiction. Supposing therefore a Body were infinitely great, it could doubtless be moved by Infinite Power, and turned round some point or axis. But if that were possible, it is evident that some part of that Infinite Body would move with Infinite Swiftness; which we have seen is a contradiction. Body therefore cannot be infinite.

[21.] MATTER. THOUGHT. It has been a question with some, Whether or no it was not possible with God, to the other properties or powers of Matter to add that of Thought; whether he could not, if he had pleased, have added Thinking, and the power of Perception, to those other properties of Solidity, Mobility and Gravitation. The question is not here, Whether the Matter that now is, without the addition of any new primary property, could not be so contrived and modelled, so attenuated, wrought and moved, as to produce thought; but, whether any Lump of matter, a solid Atom, for instance, is not capable of receiving, by the Almighty Power of God, in addition to the rest of its powers, a new power of thought.

Here, if the question be, Whether or no God cannot cause the faculty of thinking to be so added to any parcel of matter, so as to be in the same place, (if thought can be in place,) and that inseparably, where that matter is, so that by a fixed law, that thought should be where that matter is, and only there, being always bound to solid extension, mobility and gravity; I do not deny it. But that seems to me quite a different thing from the question, Whether Matter can think; or, Whether God can make Matter think; and is not worth the disputing. For if Thought be in the same place where Matter is, yet, if there be no manner of communication, or dependence, between that and any thing that is material; that is, any of that collection of properties that we call Matter; if none of those properties of Solidity, Extension, etc. wherein Materiality consists;-which are Matter, or at least whereby Matter is Matter;-have any manner of influence towards the exerting of Thought; and if that Thought be no way dependent on Solidity or Mobility, and they no way help the matter, but Thought could be as well without those properties; then Thought is not properly in Matter, though it be in the same place. All the properties, that are properly said to be in Matter, depend on the other properties of Matter, so that they cannot be without them. Thus Figure is in Matter: it depends on Solidity and Extension; and so doth Motion; so doth Gravity; and Extension itself depends on Solidity, in that it is the extension of the Solidity; and Solidity on Extension, for nothing can be solid except it be extended. These ideas have a dependence on one another; but there is no manner of connexion between the ideas of Perception and Solidity, or Motion, or Gravity. They are simple ideas, of which we can have a perfect view: and we know there is no dependence Nor can there be any dependence, for the ideas in their own nature are independent and aliene one to another. All the others either include the rest, or are included in them: and, except the property of Thought be included in the properties of Matter, I think it cannot properly be said, that Matter has Thought, or, if it can, I see not a possibility of Matter, in any other sense, having Thought.-If Thought's being so fixed to Matter, as to be in the same place where Matter is, be for Thought to be in Matter; Thought not only can be in Mat

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ter, but actually is, as much as Thought can be, in place. It is so connected with the Bodies of men, or, at least, with some parts of their bodies, and will be forever after the Resurrection.

[65.] MOTION. If Motion be only mental, it seems to follow that there is no difference between Real and Apparent motion, or that Motion is nothing else but the change of position between bodies; and then of two bodies that have their position changed, Motion may with equal reason be ascribed to either of them, and the Sun may as properly be said to move as the Earth. And then returns this difficulty. If it be so, how comes it to pass that the Laws of Centrifugal Force are observed to take place, with respect to the Earth, considered as moving round the Sun, but not with respect to the Sun, considered as moving round the Earth?-I answer, It would be impossible it should be so, and the Laws of gravitation be observed. The Earth cannot be kept at a distance from a body, so strongly attracting it as the Sun, any other way than by such a motion as is supposed. That body therefore must be reputed to move, that can be supposed so to do, according to the Laws of Nature universally observed in other things. It is upon them that God impresses that Centrifugal Force.

N. B. This answers the objection that might be raised from what Newton says of Absolute, aud Relative, Motion, and that distinguishing property of absolute Circular Motion, that there was a Centrifugal Force in the body moved; for God causes a Centrifugal Force in that body, that can be supposed to move circularly, consistently with the Laws of Motion, in that and in all other things, on which it has a near, or a remote, dependence, and which must be supposed to move in order to the observance of those Laws in the Universe. For instance, when a bushel, with water in it, is violently whirled round, before the water takes the impression, there is a continual change of position between the water and the parts of the bushel; but yet that must not be supposed to move as fast as that position is altered; because if we follow it, it will not hold out consistent with the Laws of motion in the Universe, for if the Water moves, then the bushel does not move; and if the Bushel does not move, then the Earth moves round the bushel, every time that seems to turn round; but there can be no such alteration in the motion of the Earth created naturally, or in observance of the Laws of Nature.

[2.] PLACE OF MINDS. Our common way of conceiving of what is Spiritual, is very gross, and shadowy and corporeal, with dimensions and figure, etc. though it be supposed to be very clear, so that we can see through it. If we would get a right notion of what is Spiritual, we must think of Thought, or Inclination, or Delight. How large is that thing in the Mind which they call Thought? Is Love square, or round? Is the surface of Hatred rough, or smooth? Is Joy an inch, or a foot, in diameter? These are Spiritual things; and why should we then form such a ridiculous idea of Spirits, as to think them so long, so thick, or so wide; or to think there is a necessity of their being square, or round, or some other certain figure?

Therefore Spirits cannot be in place, in such a sense, that all, within the given limits, shall be where the Spirit is, and all without such a circumscription, where he is not; but in this sense only, that all created Spirits have clearer and more strongly impressed ideas of things, in one place than in another, or can produce effects here, and not there; and as this place alters, so Spirits move. In Spirits united to bodies, the Spirit more strongly perceives things where the body is, and can there immediately produce effects; and in this sense the soul can be sid to be in the same place where the body is. And this law is, that we call the Union between

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soul and body. So the soul may be said to be in the brain; because ideas, that come by the body, immediately ensue, only on alterations that are made there; and the soul most immediately produces effects no where else.

No doubt that all Finite Spirits, united to bodies or not, are thus in place; that is, that they perceive, or passively receive, ideas, only of created things, that are in some particular place at a given time. At least a Finite Spirit cannot thus be in all places at a time, equally. And doubtless the change of the place, where they perceive most strongly and produce effects immediately, is regular and successive; which is the motion of Spirits.

[31.] FROM what is said above, we learn, that the seat of the Soul, is not in the Brain, any otherwise, than as to its immediate operations, and the immediate operation of things on it. The Soul may also be said to be in the Heart, or the Affections, for its immediate operations are there also. Hence we learn the propriety of the Scriptures calling the soul, the Heart, when considered with respect to the Will and the Affections.

We seem to think in our heads, because most of the ideas, of which our thoughts are constituted, or about which they are conversant, come by the sensories that are in the head, especially the sight and hearing, or those ideas of Reflexion, that arise from hence; and partly because we feel the effects of thought and study in our head.

[35.] SEEING the Brain exists only mentally, I therefore acknowledge,that I speak improperly, when I say, the Soul is in the Brain, only as to its operations. For, to speak yet more strictly and abstractly, 'tis nothing but the connection of the operations of the Soul with these, and those modes of its own ideas, or those mental acts of the Deity; seeing the Brain exists only in idea. But we have got so far beyond those things for which language was chiefly contrived, that, unless we use extreme caution, we cannot speak, except we speak exceeding unintelligibly, without literally contradicting ourselves.-Coroll. No wonder, therefore, that the high and abstract mysteries of the Deity, the prime and most abstract of all beings, imply so many seeming contradictions.

[32.] SEEING Human Souls and Finite Spirits are said to be in this place or that, only because they are so as to mutual communications; it follows that, the Scripture, when it speaks of God being in heaven, of his dwelling in Israel, of his dwelling in the hearts of his people; does not speak so improperly as has been thought.

[4.] UNION of mind with body. The Mind is so united with the Body, that an alteration is caused in the Body, it is probable, by every action of the Mind. By those acts, that are very vigourous, a great alteration is very sensible; at some times, when the vigour of the body is impaired by disease, especially in the head, almost every action causes a sensible alteration of the Body.

[3.] PERCEPTION of separate minds. Our perceptions, or ideas that we passively receive by our bodies, are communicated to us immediately by God, while our minds are united with our bodies; but only we in some measure know the rule. We know that, upon such alterations in our minds, there follow such ideas in the mind. It need, therefore, be no difficulty with us, how we shall perceive things when we are Separate. They will be communicated then, also, and according to some rule,no doubt, only we Know not what.

[68.] REASON. A person may have a strong Reason, and yet not a good Reason. He may have a strength of mind to drive an argument, and yet not have even balances. It is not so much from a defect of the reasoning powers, as from a fault of the disposition. When men of strong Reason do not form an even and just judgmest, 'tis for one of these two reasons either a liableness to Prejudice, through natural temper, or education, or circumstances; or, for want of a great love to Truth, and of fear of Error, that shall cause a watchful circumspection, that nothing, relative to the case in question of any weight, shall escape the observation and just estimation, to distinguish with great exactness between what is real and solid, and what is only colour, and shadow and words.

Persons of mean capacities may see the Reason of that, which requires a nice and exact attention, and a long discourse, to explain-as the reason why Thunder should be so much feared; and many other things that might be mentioned.

[16.] CONSCIOUSNESS is the mind's perceiving what is in itself,ideas, actions, passions, and every thing that is there perceptible. It is a sort of feeling within itself. The mind feels when it thinks; so it feels when it discerns, feels when it loves, and feels when it hates.

[69.] MEMORY is the identity, in some degree, of Ideas that we formerly had in our minds, with a consciousness that we formerly had them, and a supposition that their former being in the mind is the cause of their being in us at present. There is not only the presence of the same ideas, that were in our minds formerly, but also, an act of the judgment, that they were there formerly, and that judgment, not properly from proof, but from natural necessity, arising from a Law of nature which God hath fixed.

In Memory, in mental principles, habits and inclinations, there is something really abiding in the mind, when there are no acts or exercises of them; much in the same manner, as there is a chair in this room, when no mortal perceives it. For when we say, There are chairs in this room, when none perceives it, we mean, that minds would perceive chairs here, according to the Law of Nature in such circumstances. So when we say, A person has these and those things, laid up in his memory, we mean, they would actually be repeated in his mind, upon some certain occasions, according to the Law of Nature; though we cannot describe, particularly, the Law of Nature, about these mental acts, so well as we can about other things.

[11.] PERSONAL IDENTITY. Well might Mr. Locke say, that, Identity of person consisted in identity of consciousness; for he might have said that identity of spirit, too, consisted in the same consciousness; for a mind or spirit is nothing else but consciousness, and what is included in it. The same consciousness is, to all intents and purposes, individually, the very same spirit, or substance; as much as the same particle of matter can be the same with itself, at different times.

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[72.] IDENTITY of person is what seems never yet to have been explained. It is a mistake, that it consists in sameness, or identity, of consciousness-if by sameness of consciousness, be meant, having the same ideas hereafter, that I have now, with a notion or apprehension that I had had them before; just in the same manner as I now have the same ideas, that I had in time past, by memory. It is possible without doubt, in the nature of things, for God to annihilate me, and after my annihilation to create another being

that shall have the same ideas in his mind that I have, and with the like apprehension that he had had them before, in like manner as a person has by memory; and yet I be in no way concerned in it, having no reason to fear what that being shall suffer, or to hope for what he shall enjoy.-Can any one deny, that it is possible, after my annihilation, to create two beings in the Universe, both of them having my ideas communicated to them, with such a notion of their having had them before, after the manner of memory, and yet be ignorant one of another; and, in such case, will l'any one say, that both these are one and the same person, as they must be, if they are both the same person with me. It is possible there may be two such beings, each having all the ideas that are now in my mind, in the same manner that I should have by memory, if my own being were continued; and yet these two beings not only be ignorant one of another, but also be in a very different state, one in a state of enjoyment and pleasure, and the other in a state of great suffering and torment. Yea, there seems to be nothing of impossibility in the Nature of things, but that the Most High could, if he saw fit, cause there to be another being, who should begin to exist in some distant part of the Universe, with the same ideas I now have, after the manner of memory; and should henceforward co-exist with me; we both retaining a consciousness of what was before the moment of his first existence, in like manner; but thenceforward should have a different train of ideas. Will any, one say, that he, in such a case, is the same person with me, when I know nothing of his sufferings, and am never the better for his joys.

[29.] POWER. We have explained a Cause to be that, after, or upon, the Existence of which, or its Existence in such a manner, the existence of another thing follows. The Connection between these two existences, or between the Cause and Effect, is what we call Power. Thus the Sun, above the Horizon, enlightens the Atmosphere. So we say the Sun has power to enlighten the Atmosphere. That is, there is such a connection between the Sun, being above the Horizon, after such a manner, and. the Atmosphere being enlightened, that one always follows the other. So the Sun has power to melt wax: That is, the Sun and wax so existing, the melting of the wax follows. There is a connection between one and the other. So Man has power to do this or that: That is, if he exists after such a manner, there follows the existence of another thing: if he wills this or that, it will be so. God has power to do all things, because there is nothing but what follows upon his willing of it. When Intelligent beings are said to have power to do this or that; by it is meant, the Connection between this or that, upon this manner of their existing, their willing: in which sense they have power to do many things that they never shall will.

Coroll. Hence it follows, that men, in a very proper sense, may be said to have power to abstain from sin, and to repent, to do good works and to live holily; because it depends on their Will.

[59.] JUDGMENT. The mind passes a judgment, in multitudes of cases, where it has learned to judge by perpetual experience, not only exceedingly quick, as soon as one thought can follow another, but absolutely without any reflexion at all, and at the same moment, without any time intervening. Though the thing is not properly self-evident, yet it judges without any ratiocination, merely by force of habit. Thus, when I hear such and such sounds, or see such letters, I judge that such things are signified without reasoning. When I have such ideas coming in by my sense of seeing, appearing after such a manner, I judge without any reasoning, VOL. I

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