though some thought may be the Ring-leader of others, yet many are made without leaders. Again, your Author in his description of the Mind sayes, that _the discourse of the mind, when it is govern'd by design, is nothing but seeking, or the Faculty of Invention; a hunting out of the Causes of some Effects, present or past; or of the Effects of some present or past Cause. Sometimes a man seeks what he has lost, and from that Place and Time wherein he misses it, his mind runs back from place to place, and time to time, to find where and when he had it, that is to say, to find some certain and limited Time and Place, in which to begin a method of Seeking. And from thence his thoughts run over the same places and times to find what action or other occasion might make him lose it. This we call Remembrance or calling to mind. Sometimes a man knows a place determinate, within the compass whereof he is to seek, and then his thoughts run over all the Parts thereof in the same manner as one would sweep a room to find a Jewel, or as a Spaniel ranges the field till he find a sent; or as a Man should run over the Alphabet to start a Rime._ Thus far your Author: In which discourse I do not perceive that he defineth what the Mind is, but I say, that if, according to his opinion, nothing moves it self, but one thing moves another, then the Mind must do nothing, but move backward and forward, nay, onely forward, and if all actions were thrusting or pressing of parts, it would be like a crowd of People, and there would be but little or no motion, for the crowd would make a stoppage, like water in a glass, the mouth of the Glass being turned downwards, no water can pass out, by reason the numerous drops are so closely press'd, as they cannot move exteriously. Next, I cannot conceive how the Mind can run back either to Time or Place, for as for Place, the mind is inclosed in the body, and the running about in the parts of the body or brain will not inform it of an Exterior place or object; besides, objects being the cause of the minds motion, it must return to its Cause, and so move until it come to the object, that moved it first, so that the mind must run out of the body to that object, which moved it to such a Thought, although that object were removed out of the World (as the phrase is:) But for the mind to move backward, to Time past, is more then it can do; Wherefore in my opinion, Remembrance, or the like, is onely a repetition of such Figures as were like to the Objects; and for Thoughts in Particular, they are several figures, made by the mind, which is the Rational Part of matter, in its own substance, either voluntarily, or by imitation, whereof you may see more in my Book of Philosophical Opinions. Hence I conclude, that Prudence is nothing else, but a comparing of Figures to Figures, and of the several actions of those Figures; as repeating former Figures, and comparing them to others of the like nature, qualities, proprieties, as also chances,