^;^8 APPENDIX. Chap. IH. 



It is only by the energies and operations of things, as I obferved 

 in the preceding Chapter *, that we can know their nature and ef- 

 fence ; an obfervation that holds particularly with regard to Mind, 

 or incorporeal fubftances, of which we can know nothing by our 

 Senfes. 



The Mind, both of men and of brutes, muft neceflarily have 

 two powers of difterent kinds ; the one a power by which it per- 

 ceives and knows things, another by which it is excited to adion, 

 and to purfue or avoid certain things. The one of thele may be 

 called the gnojlic power of the Mind, and the other the pra^ical. 

 Now, if it fhall appear that our Mind and the Brute Mind are per- 

 fedly different in both thefe refpedts, there can be no doubt that 

 they are Minds altogether different, and that the Intelledual crea- 

 ture, we call Man, is as diftincSt from the Brute as any one animal 

 can be from another. 



To begin with the gnoftic powers of the Intelledual and Senfi- 

 tivc Mind.-^I will fhow that thcfe are effentially diftinguifhed, firft 

 by the objeds of their knowledge, and, fecondly, by their manner 

 of operating in apprehending, or perceiving their objeds. 



As to the firfl of thefe, there is a moft comprehenfive divifion of 

 all the things in the univerfe, not to be found in any modern book 

 of philofophy, but laid down by the Antients as the foundation, not 

 only of their phyfics, but of their metaphyfics and theology. The 

 divifion I mean is that into things which have a real and permanent 

 exiflencc, and were from all eternity fuch as they are at prefent, 

 without change or variation of any kind. The other member of the 

 divifion is of things which have no fixed or permanent exiftence, 

 but are conftantly changing and varying : Such are all the things 

 we perceive by oui fenfes on this earth, which are in a conftant vi- 

 cifTitude of generation and corruption. The former of thefe the an- 

 tients 



* Page 327, 



