that many things are conveyed from their Objects to my Senses, I affirm that I am a Thinking thing, I deny that Corporeal things do certainly Exist, and am conscious to my self of them all; but I am more certain that I am, since it may come to pass, that all those things of which I Think, may be no where Existent; but it cannot be otherwise, but that I must needs be, who appear to Behold, to Affirm, to Deny, to Will, &c.
V. A Defini∣tion of Hu∣man Mind. Human Mind therefore may rightly be defi∣ned a Thing thinking by a certain peculiar way, finite, and as it were, by mutual Covenant joyned to a Body well disposed. And herein it differs from an Angel, or Spiritual intelligence, which is indeed apt to assume a Body; but not so firmly inclining to it, as to desire, as the Human Mind doth, to have it intimately united.
VI. Why a Thinking thing is said to be finite. But it is called Finite, because tho' a Human Mind always Thinks, yet it Thinks not of all things, nor penetrates immediately into those things of which it Thinks. Moreover it Wills many things which it attains not to, all which are Arguments of imperfection, from which the infinite Mind, that is to say, God Almighty is absolutely free.
VII. What is to be under∣stood by the name of Cogitation. By the name of Thought is understood that interiour Sense and Conscience by which we are certain of all those things, which we Act or Suf∣fer; so that to say that Human Mind is a Think∣ing substance, is no other thing than to say, that there is in it a Conscience, or Co▪discerning of all Cogitations, Wills, Appetites and Sensations which are found therein; whether it be their Principle, or suffers from others: For certain it is, that what∣soever is in us which depends not upon the Cogi∣tations of the said Mind, belongs not to it. Whence the simple Cogitation of Human Mind may aptly be defined to be, an implanted Action of Human Mind: Whereof the said Mind by its own testimony is conscious. In the first place, Cogitation is said to be something implanted in the Mind, because it is indeed the very Essence of the Mind. Secondly, It is said to be by its own testi∣mony conscious, in regard every Mind hath its own Cogitation so known, that tho' there should be a doubt concerning other things, yet the Cogitation, it self can never be called into doubt; since the doubting, nay the very Erring person must of ne∣cessity Think.
VIII. The Soul Thinks e∣ven in Sleep. Some difficulty may haply arise from the fore∣said definition of the Mind, as if Human Mind be a Thinking substance, that is, Willing, Nilling, Doubting, Perceiving, &c. it should always Think, which seems a thing impossible to any one that is asleep, since then we cannot be conscious that we do Think. To this I answer, that nothing occurs to us in Sleep, which directly or indirectly pro∣ceeds from the Soul, whereof we are not consci∣ous; and tho' our Soul in the midst of Sleep may Think, but negligently, yet it is not to be thought totally destitute of all Cogitation: By the same reason almost as when it is said, that there is no part of the World which is at any time totally void of all Motion, tho' some parts may be said to Rest, by reason of the more slow and insensi∣ble Motion, and may seem as it were deprived of all Motion.
IX. Why we remember not our Co∣gitations. It may haply be urged, if this were true, we could not but remember at least some of those Co∣gitations, but we dayly experience the contrary. I
answer: It is one thing to be conscious of our Thoughts, and another thing to remember them; for there is more required to the remembring of any thing, than to the being conscious thereof; for to remember a thing so long as the Mind is joyned to the Body, it is requisite that the Species or Image thereof should have its Vestigia or Foot∣steps in our Brain, upon which we afterwards reflecting should remember; but to Think, it is sufficient that we are conscious of our Perception or Cogitation, which happens not only to persons Sleeping, but even to Infants in the Mothers Womb. Since doubtless those very Infants have many Co∣gitations, and their Minds taken up with Idea's of Heat, Cold, Titillation, Pain, &c. which pro∣ceed from the Union of the said Mind with the Body; however they remember not afterwards what they Thought, or suffered at that time.
X. Whether the Power of Think∣ing sufficeth for the Mind to be called Cogitant. If it be alledged that it is sufficient for Human Mind to be called Cogitant, for that it hath the power to Think, and not for that it always actu∣ally Thinks: As a Potter hath a faculty always of forming Pots, Pitchers, &c. yet nevertheless for want of Clay, or the Potters Wheel, cannot always reduce his Power into Act; so it suffices, that there be implanted in the Mind a Power to Think, tho' it do not always actually exercise that Power for want of Matter which should occur, or through the defect of Organs which are hinder'd in Sleep.
XI. The An∣swer. The Answer is easie; for there is no necessity that the Potter should always actually Operate, by reason he Acts ad extra, or Externally, and requires External Matter for those things he is to form; but Human Soul in its Operations wants no Object to tend unto: For if all things which are to smite the Senses of the Body were removed, it would yet have the Idea of it self, and of all those Verities which we term Nota per se, or known of themselves, and consequently Human Mind cannot but always Think; and certainly it seems to imply a contradiction, that that Spiritual Part of ours, so long as it hath an Existence, should not Think, since it is no other than a Thinking thing, and we can conceive nothing in it besides Cogitation or Thought.
XII. Soul is opposed to Body as Act to Power. For the difference between Matter and Soul is, that that is the Potentia or Power, this the Act; so that Cogitation must needs be always present in every Intellectual thing, but actual motion is not always requisite in Body or Matter, in regard its Nature is Sluggish and Idle, that it comprehends Potentiality or Power, and not Act; but for a Soul to be without Act or Cogitation implies a Contra∣diction, since if you take away Cogitation from it, there will remain nothing in it of positive and ab∣solute, by which it may be said to Exist.
XIII. Human Mind can∣not be with∣out Cogita∣tion. I know that some will object, that Human Mind may be without all Cogitation; but this we absolutely deny: For if it should so happen, it would either so happen, because it hath not a Power or Faculty of thinking, or because it will not have such a Faculty or Power. If it hath not such a power, its Essence is destroy'd, in regard it consists in Cogitation; but if it will not, that very thing is an inference that it doth think, since to Will and Nill are Modes of perceiving, for we undergo no greater difficulty in conceiving that the Soul must needs always think, than in conceiving the Light must needs always Shine; and that Heat