nexion with each other, and with the present question, as the subject perhaps is not sufficiently explained by Mr. Locke in any one place of his admirable essay, though it occurs pretty often: and since the several properties or attributes of these same abstract ideas are still so miserably misunderstood, as to have their very existence disputed, probably because he has been pleased to set it forth in a manner somewhat paradoxical. Though this word existence also is a term often misapplied, as if nothing could really exist which was not an object of the senses: Whereas in these, and several other ideas, as has been often observed, their esse is percipi.

Again, We are often misled on the other hand by imagining what things are in themselves (as we usually term it) or in their internal essences; instead of considering them as they appear, and stand related to us; or according to the ideas that are obviously suggested by them; which ideas only should be the objects of our contemplation (since we really perceive nothing else) and ought always to regulate our inquiry into things, as these are the sole foundation of all our knowledge concerning them, of all that can with safety direct, or be of service to us.

But to return to our author. The property then, or quality, or whatever he chooses to call it, which, in his own words, renders men" sensible that they are the same" in some respects, is in Mr. Locke's sense, in the legal, and in common sense, that which so far makes them such, or brings them into the same relative capacity of being ranked among moral, social creatures, and of being treated accordingly, for several obvious purposes in social life. This consciousness, I say, of being thus far ourselves, is what, in Mr. Locke's language, makes us so. In this case, as in some other ideal objects, to be, and be perceived, is really the same, and what this author calls the sign, coincides with the thing signified. Whether any intelligent being is at present what he is in every respect, wants no proof; of this he has self-evident intuitive knowledge, and can go no higher. And whether he now is what he was once be

a

a See note 10. to King. Rem. a.

fore, in this single article of personality, can only be determined by his now being sensible of what he then thought and did, which is equally self-evident; and thus again, consciousness at the same time, and by the same means, that it convinces him of this, does likewise constitute him such to all ends and purposes what

soever.

Well then, having examined a little into the nature, and enumerated some few properties of an abstract idea in general, and shown that this particular one before us can be nothing more, we may find perhaps that however fluctuating and changeful this account may be judged to render personality; how much soever it may fall short of some sublime systems about purely immaterial substances, and perfectly independent principles of thought; yet there is no help for these changes in the seat of personality; since, in the last place, we know of nothing more stable and permanent in our constitution that has the least pretence to settle and support it. All parts of the body are to a certain degree in perpetual flux, nor is any one of them, that we are acquainted with, concerned in the present case more than another. As to the mind, both its cogitative and active powers are suspended (whether they be so or not is a matter of fact, in which experience only, and not subtile argumentations drawn from the nature of an unknown, perhaps imaginary, essence ought to decide) during sound sleep: Nay, every drowsy nod (as Mr. Locke expresses it) must shake their doctrine, who maintain that these powers are incessantly employed. Call then a resuscitation or revival of these powers, when we awake, another beginning of their existence, a new creation; and argue against the possibility of any such interruption or annihilation of them, as long as you please; yet that it is matter of fact, and nightly experience, and capable of as good proof as a negative proposition will admit, is made out sufficiently by the above-named excellent writer. This, if properly attended to, and pursued through its genuine consequences, would go a great way towards unfolding the true nature of the human mind, which many thoughtful men seem yet very little ac

quainted with, and very much afraid to examine." And while this disposition holds, we can never expect to come at the original core of all those corruptions that have infected this branch of philosophy, and extended

a Will not the least hint of this doctrine, say they, give great offence, by appearing to undermine the settled distinction between soul and body, which is so much countenanced and confirmed in scripture?— Does it not tend to disturb common apprehensions, and confound both the sense and language of mankind ?

Answ. 1. If this doctrine be true, and a truth of some importance, it will surely stand the test, and ought to be supported, against all such inconclusive argumentations as are drawn from consequences, and common prejudices, and can only serve to obstruct all kinds of improvement in any science whatsoever.

Answ. 2. The two great constituents of our frame frequently alluded to in scripture, and to which [as to other popular notions and received forms of expression] it usually accommodates itself, are here no more confounded, than when St. Paul introduces a third as no less essential to the whole of our composition: "I pray God your whole spirit, and “soul, and body, be preserved blameless unto the coming of our Lord "Jesus Christ." 1 Thess. v. 23.

So far is either the true sense of scripture, or the real nature of things, from being confined to the logical arrangement of them under their established genera or species; so little concerned either in our physical or metaphysical distinctions of them, v. g. into animal and vegetable, material and immaterial, substance and property, &c. nor is its language more confounded, or its authority shaken, by such a new system of pneumatology, than it was by the late one of Copernicus concerning each of the planetary motions; which proved, that strictly and philosophically speaking neither does the sun rise, nor the earth stand upon pillars, &c. or by Newton's principles of gravity and vacuum (for whose supposed innovations his French commentators lately thought themselves still obliged to enter their caveat, and make apology to the church;) or Locke's more hardy doctrine of "no innate "ideas;" of which this doctrine of ours is a necessary consequence; since if the mind was once a mere rasa tabula, it will soon appear not only from whence it received all its furniture, but also where that is lodged. (See Esq. Search's account of what he terms the mind's internal organs. Light of Nat. pursued, c. 7, 8.) all which were once equally dangerous and offensive positions; but would such surmises, as have been advanced about them, be admitted in any other case? would even a Romish, or any other inquisition now be found weak or wicked enough to proceed upon them? and if at last an author shall incur the odium theologicum, and be traduced by the name of sadducee, socinian, semipagan, &c. for his innocent, as he thinks, perhaps laudable intentions;-if offence will be taken, as it often happens, where no just cause of offence is given; he must patiently submit to his hard fate, and only beg leave to inquire whether there be not some room for suspending our judgment awhile, 'till it more fully appears where the fault of all this chiefly lies, and who is really answerable forit.

themselves to some other parts of science. Nor are the several proofs, or, if you please, probabilities, that I was not thinking all the last night, sufficiently answered by the old excuse that I may forget all such thoughts immediately as soon as ever I awake: for setting aside the great improbability of this happening so very constantly, for so long a time, it must appear to any one who understands what he says, that whosoever, or whatsoever, was thus employed, it could not possibly be I who was all this while busily engaged in such thoughts, since they never bore the least share in my series of consciousness, never were connected with the chain of my waking thoughts, nor therefore could any more belong to me, than if you suppose them (as you might full as well, for argument's sake, and to salve an hypothesis) to be the working of some secret mechanism, or kept up in the watch that was lying by me. Something like this, I presume, would be the plea, which all the advocates for this lame system would offer in their own defence, were any one so injurious as to charge them with things done or said in their sleep. The same observation may be urged against that absurd, self-repugnant hypothesis of our having been in a pre-existent state: for whatsoever was done there it can be nothing to us, who had never the least notice or conception of it.

To the difficulties so often objected, of this being a "new creation," and making the same thing have "two beginnings of existence;"-We may observe, that it would indeed be an absurdity to suppose two beginnings of existence, if the identity of a substance, being, or man were inquired into; but when the inquiry is made into the artificial abstract idea of personality, invented for a particular end, to answer which consciousness only is required, beginning and end of existence are quite out of the question, being foreign to any consideration of the subject. It may be farther observed, that in fact we meet with something of the same kind every morning after a total interruption of thought (and I hope, we may by this time in one sense be allowed to term it so) during sound sleep nay, if we search the thing narrowly, and may in our turn enter into such minutiæ,

thus much will be implied in the successive train of our ideas, even in each hour of the day; that same article of succession including some degree of distance between each of them, and consequently at every successive step there is a new production, which may with equal reason be styled an interruption of thought, or a new exertion of the thinking power.-But enough of these nugæ difficiles. Such changeable, frail creatures then are we through life; yet safe in the hand of that unchangeably just, wise, good, and all-powerful Being, who perfectly understands our frame, and will make due allowances for each defect or disorder incident to it; who at first created us out of nothing, and still preserves us through each shifting scene, be the revolutions in it never so frequent and rapid, and will at length most assuredly conduct us to immortality. Though in every respect we are here "fleeing as it were a shadow, and "never continuing in one stay," and at last suffer a short seeming pause in our existence, which is in scripture termed the "sleep of death: " yet will he again raise us "out of the dust;" restore us to ourselves, and to our friends; revive our consciousness of each past act or habit, that may prove of the least moral import; cause the "secrets of all hearts to be laid open," and

a

a i. e. a pause in the opinion and sight of other sentient beings existing after our departure, but not a pause strictly so called to the person himself, in which there will be an unbroken thread of consciousness or continued personality; time unperceived being no time, time absolute a fiction, and no idea intervening between the moments of his falling asleep, and waking again, these will be to him coincident; which shows that personality cannot have two beginnings of existence, though the substance in which it is found may be perpetually varied, and though sometimes a less number of facts rise up to his remembrance.

b To one who has not seen and felt the unhappy effects of human prejudice and partial judgment in such cases, it might appear strange that so many wise and able men should still continue ignorant of this, after all the fullest information given us in the following express declaration of that great and good apostle St. Paul: "I would not have "you to be ignorant, brethren, concerning them which are asleep, "that ye sorrow not even as others which have no hope. For if we "believe that Jesus died and rose again, even so them also which sleep " in Jesus, will God bring with him.-Wherefore comfort one another "with these words." 1 Thess. iv. 13, &c.