135 



we term imagination. And a long time after, when 

 those objects are not only removed, but even cease to 

 exist, those perceptions return into our mind. And 

 this we call memory. 



3. And as we perceive these outward objects, so 

 we know that we do perceive them. The mind can 

 look inward upon itself, and reflect upon its own, 

 perceptions. Over and above this, we seem to find ia 

 ourselves, a knowledge of things abstracted from mat* 

 ter. But the more we labour to penetrate into the 

 nature of this divine principle, the more it seems to 

 retire and withdraw itself from our most studious re- 

 searches. 



4. In like manner we find in ourselves various ap- 

 petites for good things, an i aversions to evil things : 

 yea, the very involuntary motions of the body tend to 

 avoid the evil and attain the good. And the things which 

 are perceived by our senses ? or represented by our ima- 

 gination, so necessarily affect us, that we can by no 

 means hinder ourselves from having an appetite for 

 some, and an aversion to others. 



5. Yet frequently a more hidden and sublime appe- 

 tite exerts itself in our minds : one that checks, con. 

 trolSj and exercises authority over all the rest. For 

 if we are convinced, that the things which are plea- 

 sant, are nevertheless hurtful, the appetite for them is 

 over-ruled, and we find a desire* not^o enjoy, but to 

 avoid them. 



6. In order to explain these things, philosophic 

 men suppose, that all the involuntary motions of the 

 body are performed in a mechanical manner, by mat- 

 ter so and so modified : and that such effects spring 

 of course from such causesj according to the stated 

 laws of motion. 



7. As to the senses, they suppose, that when the 



