Chap. XV. ANTIENT METAPHYSICS. s^,i 



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mufl be an eflentlal dilTerence betwixt their intellect and ours ; and 

 they muft be abfokittly incapable of the nobleft operation of hu- 

 man intelledt, which is forming tlie idea of mind, and thereby dif- 

 covering that which has a permanent exiftence in nature, the r» 

 •vrtvg Of, and is not, like body, conftantly changing. 



This want of confcioufnefs makes the brute incapable of reafon- 

 ing, even if he had ideas; For all reafoning is fyllogifm; and no 

 man can aiTent to the conclufion of a fyllopifm, without being con- 

 fcious that he has given hie afTeiit lo the tru.h of the premifLs. 



But of what kind, it will be afked, is the intelligence which di- 

 reds the brute, if it be not fuch as the hu an? And, i lay, it is of a 

 kmd infinitely higher; for it is divine intelii.;. iice. By this i would 

 not be underftood to mean, that divine intelligence, or any portion 

 of i , relides in the brute and anima es it. If i thought fo, 1 muft 

 hold with the French pnilofophers, that the brute is a men mac-ne 

 having no miiid of his own ; nor, if 1 wejf of rhai op nion, could I 

 fuop tnere, but (hould maMain, as he- Abbe Prade docs, that Lniii 

 is alio a machine- But i hold that boti\ man and brute nave each 

 a inind of their own. 



But it will be further afked, Of whai kind is the mind that I al- 

 low to the brute ? And, I fay, that it is not an incelleduai mind, 

 but an animal mind, fuch <s is .-lio in ma-i joined wlih his intel- 

 ledual. But the animal mind, in 'be brute, is k ibriued j/ divine 

 wifdom, as to have certain appc^ltcs and iiiApulfe?^j prompting it 

 to do fuch and fuch thin^.s ia Inch ai^d fucli c^rcu nliauces and 

 fituations: And to thele appetites ana impuifcs, tnus uircded, we 

 give the name oi inJluiB* 



It will be further afiied, Whether, fince we have an animal mind 



as 



