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he Term Idea, agreeable to the proper Import, be aken to fignify the Reprefentatives we have in the Mind of Objects of Senfe, or our Reflections on them, which is the Meaning Mr. Locke has taken the Word in; then it is certain there are no innate Ideas; and indeed the Propofition is not worthy of fuch a formal Induction of Proofs, as Mr. Locke has made, feeing that nothing can be added in Evidence clearer than the Pofition itself, viz. that fenfible Ideas are derived from Senfe, and confequently are not innate. What is faid of fenfible Ideas, holds equally of Principles formed of them. Principles made of fenfible Ideas can no more be innate than the Ideas of which they are formed.

But then, when we have concluded that we have no innate Ideas or Principles, it is neceffary that another Propofition fhould be eftablished, in order to give Men fome ufeful Knowledge of the Nature of the human Spirit; it is, that in the human Mind, there are Inftincts not acquired by Sense, and therefore diftinguishable from both Ideas and Principles, that rife into Perception and Influence, as the Powers of the Soul open and display themfelves. But this most important Part of the Knowledge of the Mind has been neglected by Mr. Locke, and indeed appears incon enient to his Syftem, and when it is established, his Syftem appears partial and trifling; fenfible Ideas, of which he fo largely treats, are only Paffengers in the Mind, that occafionally take up a fhort Abode there, and pafs away; the Theory of them is therefore proportionably unimportan; but Inftincts are the effential diftinguishing Qualities of the Mind, and the permanent Laws of its Actions and Feelings.

When the Instincts of animated Beings are taken no Notice of in Philosophy, and only mere tranfitory Perception is attended to, then no Diftinction appears in the intellectual Creation but the Degrees

of

of Capacity, or greater and leffer Powers, and Phifophy becomes barren and unimportant; but when we diftinguish Animals by their Instincts, the various Defigns of Providence appear full in View, and the all-governing Spirit acts, directs and rules thro' the Profpect of Nature, and gives their feparate Code of Laws to every Species on Earth, from which there is no Appeal. From the human Inftincts it is, that we may expect to difcover, by the Light of Nature, and by the Teftimony of Analogy, the End and Purpose of that great, miferable, and complicated Creature, Man. I fhall only add to what I have faid concerning Mr. Locke's Arguments against innate Ideas and innate Principles, that he has not advanced One Syllable against unacquired Inftincts, and that his Reafonings on those Subjects conclude nothing against what I have con-tended for in this laft Section.

15. Upon the Whole, I flatter myfelf that I have in the foregoing Tracts proved, with fufficient Evidence, that the Syftem which fuppofes Self-intereft to be the Parent of the Paffions, and the ultimate Mover of human Actions, is a Figment and a Deception, formed by fubftituting general Expreffions which have no Ideas or Reality annexed to them, for the particular Inclinations and Averfions which are the real Sources of our Defires. That the Mind is not moved, or impreffed as Matter is; that these Expreffions which are borrowed from material Objects, are metaphorical and improper in the highest Degree when applied to the Mind, and afford no Sanction to the ufual Reafonings of the Materialists; on the Contrary, that the Mind obeys Laws wholly different from, and inconfiftent with the Laws of Matter; and that the human Mind hath, in Embrio, Difpofitions, Sentiments, and Taftes, prior to the Impreffions of Senfe, which determine and form the human Character and

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Courfe of Life, and that we are by an invifible Power, enlightened and led by the Hand, whofe Directions we always feel with fufficient Clearness.

Having difplayed the Errors of those Systems that diftorted modern Philofophy, the Way at leaft is cleared to the facred Springs of Morality and Virtue, and a Path opened to the human Plan, which it concerns us fo much in this Age of Infidelity and Enquiry, to be perfectly acquainted with.

P. S. Every One who is acquainted with Mr. Locke's Effay on the Human Understanding, will readily fee that no Two Syftems can be more oppofite than his, and this I have just sketched out. When it is proved that the Judgments and common Senfe of Men are directed by Instincts, then the Design of Mr. Locke's Chapters against innate Ideas and innate Principles is overturned, as well as his whole fubfequent Syftem, as far as it is founded on the Principles begun in thofe celebrated Chapters, and carried on throughout the whole Body of his Effay; Self-Intereft, which, agreeable to his general Plan, forms every Law that binds Mankind, which directs their Judgment, and moves them to Action, falls to the Ground; and Virtue and Morality must appear under a very different Character, and different Laws from thofe which his Plan admits. Senfible of the prodigious Authority that lies against me, and of the general Affent given to Mr. Locke's Scheme, I would not venture to oppose it, if I had not the strongest Affurance of the Truth of the Opinions I advance, and a Conviction that the Caufe of Virtue and Morality is deeply interested in the Difpute. With fuch Reflections I thought proper to communicate my Thoughts to the Public, that they may have a fair Trial, notwithstanding any Authority upon Earth This is a Freedom of Examination that

Mr.

Mr. Locke himself has taken, and strenuously contended for.

My intelligent Reader will eafily foresee, that in the Profecution of this Subject, the next Attempt should be to enquire what are the Inftincts peculiar to Man, that diftinguifh him from the other known Animals who fhare this Earth with him; whether, amongst the human Instincts, there be any that form fixed and univerfally-felt Fountain-heads of Religion and Duty; and if it appears that we really have fuch, then it is evidently of the greatest Importance to point them out, and to examine what they plainly infer, and what they teach us concerning the End and Destination of Man.

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THE

L I FE

O F

THOMAS PARNELL, D.D.

T

ARCHDEACON of CLOGHER.

By Dr. GOLDSMITH.

HE Life of a Scholar feldom abounds with Adventure. His Fame is acquired in Solitude. And the Hiftorian who only views him at a Distance, must be content with a dry Detail of Actions by which he is scarce diftinguifhed from the Reft of Mankind. But we are fond of talking of those who have given us Pleafure, not that we have any Thing important to fay, but because the Subject is pleafing.

Thomas Parne.l, D. D. was defcended from an ancient Family, that had for fome Centuries been fettled at Congleton in Cheshire. His Father, Thomas Parnell, who had been attached to the Commonwealth Party, upon the Restoration went over to Ireland; thither he carried a large Perfonal Fortune, which he laid out in Lands in that Kingdom. The Eftates he purchased there, as also that of which he was poffeffed in Cheshire, defcended to our Poet, who was his eldest Son, and ftill remain in the Family.

Thus

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