and equally absurd to predicate actions of themselves, or of actions; and as they must be predicated of something, from them we infer the existence of faculties. From our thoughts, we infer the faculty called the understanding, which thinks, or perceives objects; and from our feelings or affections, we infer a feeling faculty; and from our volitions, we infer the faculty termed the will, which chooses and rejects. And there is no way to avoid this inference, unless we say there may be operations without an operator; which is as inconsistent, as to assert there may be design without a designer.

3. If we have no faculties, mankind are not agents. Agents act, or operate. But agency exists, antecedent to actions. Now if men have no faculties, what constitutes that agency which is employed in thinking and choosing, and which by its operations becomes visible? Is it actions, operations, or exercises? Is perception, or volition the agent which perceives, or wills? Then agency and action are the same thing; and we return to the former absurdity, that actions act. If it be granted that men are agents in thinking, in choosing, in all their operations, then something exists antecedent to all our exercises. If we say it is the mind, still what is the mind? We have seen where interrogations of this kind lead us.

If we say men are not agents in thinking or willing, and are to be considered only as the subjects of such operations, how can this afford any strength to an objector? If we are not agents, who act, and nothing more than subjects acted upon, what in this sense constitutes us subjects? Whatever it be, it must exist before it can be acted upon. It must be a substance of some kind or other, wholly distinct from the operations of some other agent upon it. Indeed, let us view this subject in whatever light we may, a being must exist before he can think, feel, or will. The operations of thinking, loving, hating, and choosing are objects, as distinct from the being of whom they are predicated, as any two objects in existence. This is so evident, that no person can deny it, who has given a proper attention to the subject. This is certain, that neither actions, nor exercises, nor operations, constitute this being. What then is this being? Nothing but a mere essence, or substrátum? This will not be pretended, if what was said respecting it under the first argument receive proper attention. What are called the understanding, heart, and will, constitute the human mind. Whether these properties have an essence, or substra

tum, for their support; and whether this substratum is the divine agency, or something else, are questions, which do not in the least affect the subjects considered in these essays. I therefore leave them to the decision of others. That to our being do belong such faculties as have been mentioned, the arguments which have been used, fully evince. However, if any persons wish for further proof, I refer them,

4. To the word of God. This corresponds with the reasons which have been offered. God is the author of our being. He is perfectly acquainted with the nature and properties of our minds. He can give us a just description of men. Accord

ing to his word, men possess three distinct properties or faculties. An understanding, which is the seat of knowledge; the heart, which is the fountain of depravity; and the will, as the cause of all the visible effects wrought by us.

The last time Christ appeared to his disciples after the resurrection,it is said," then opened he their understanding, that they might understand the scriptures." Here the understanding is that faculty, by which his disciples were to obtain a knowledge of the great doctrines of the gospel. By this they would perceive the truth; and become acquainted with the gospel scheme of salvation, and be able to teach it to others. Also Eph..1. 18. "The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritence in the saints." The eyes of the understanding were enlightened, for this purpose, that saints might know, or clearly and distinctly perceive the objects of their hope and desire. Many passages might be cited of the same import, which teach us, that the understanding is that faculty of the mind, by which we perceive or obtain a knowledge of divine truth.

And the scriptures teach us that the heart is another distinct faculty of the mind, and the source of all moral good and evil. Christ says, "A good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh." Here the heart is represented as either a good, or evil treasure, fountain or source, from which good and evil, as streams, proceed. And there is a plain distinction made between the heart, and the good or evil which proceeds from it. In another place Christ says, "For out of the heart proceed evil thoughts, mur

ders, adulteries, fornications, thefts, falsewitness, blasphemies." Our Lord taught, if a man look on a woman, and lust after her, he hath committed adultery with her in his heart already ; by the sins mentioned in this passage, not only external acts, but the internal motions or desires of the heart are included. Here an evident distinction is made between the heart, and the evil affections, or desires which proceed from it. They are as distinct, as a fountain, and the streams which flow from it; and are so represented by our Lord. These passages, and many others which might be adduced, do not represent the heart as the seat of knowledge, but as the source of moral good and evil. Hence they make a plain distinction between the understanding and heart, and between them and their operations. * Perceptions of truth are the operations of the understanding; and the affections are the operations of the heart. These things are clearly taught by the passages to which we have given attention.

And the will is represented in scripture as another distinct faculty of the mind. "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Regeneration is a great change, wrought in man. This effect is produced in the heart, but the will of man is not the cause of it. The will of man produces many effects; some it cannot produce. And this change in the heart is one of the latter. Here the will is mentioned as a cause in man, which produces effects; and is clearly distinguished from the heart, in which regeneration is wrought. Again we read, "For prophecy came not in old time by the will of man; but holy men spake as they were moved by the Holy Ghost." Whether men shall sit or walk, keep silence, or speak, and many other actions, depend upon the will. But foretelling the events of future ages does not depend on their will. Here, according to the representation of the Spirit, the will is a cause of many effects; and the will and its operations are no more one and the same, than a cause and its effect are the same thing. The will by its volitions or exertions produces effects. This is its office.

Hence the scriptures teach us that the mind is created with three distinct faculties, whose operations are very different from each other. Perceptions of objects are the operations of the understanding. The affections are the operations of the heart. And volitions are the operations of the will. These distinctions are founded on a real difference, and are taught and sup

ported by the holy scriptures. To view the human mind as possessed, or, if any prefer it, composed of three distinct faculties, which are to be considered as existing antecedent to their operations, and to which very different operations are severally ascribed, are truths supported both by reason and scripture.

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ESSAY II.

Of the Understanding.

Matter is a general name given to all corporeal beings, or to all kinds of existence which are inert; which never act, except when acted upon. Mind, or spirit, is the general name, by which all intelligent, active beings are distinguished. What the essence of matter is, we know not. We are acquainted with its properties, and their operations and effects. This comprises all our knowledge of matter. And we know not what the essence of mind, or spirit is. It is endued with certain properties. This we are obliged to believe, or renounce our claim to common sense. We are also acquainted with the operations of the mind, and the effects they produce; and this comprises all our knowledge, at present, of spiritual existence,

The faculties of the mind are its essential properties. By these the mind acts, and produces effects. Its operations are generically different. For this reason they cannot all be considered as operations of the same faculty. Hence, philosophers have been led to consider the mind possessed of two faculties or properties, called the understanding and will. Whether it is endued with any other faculties or not, will be determined in subsequent essays. At present, I shall confine myself to the understanding. This faculty is undefinable; for two reasons. 1. It is an individual property. 2. It is simple And of individual, simple existences, no one can give a logical definition. If a person does not know what is meant by the terms solidity, extension, perception, pain, and

in its nature.