VII. We likewise find, from Experience, that there is a Difference between neceffary and voluntary Motion; and that fome Agents have a Power of beginning, varying, and putting a Stop to their own Motions ad libitum; while others invariably act after one regular, conftant, and uniform Method of proceeding, equally, and at all Times. And although it is not eafy to determine the Boundaries between thofe two Species of Beings, the Gradation from the one to the other, in fome Inftances, being fo exceedingly exquifite, as for Example, between the vegetable and the animal Part of the Creation, as to render the Distinction hardly perceptible; yet fure we are of the Matter of Fact, viz. that there are some Beings, which are capable of voluntary Self-Motion, whereas we find, by Experience, that others are not: And fince we find, by repeated Experiments, that that Kind of Existence, which we call Matter, is incapable of producing any Kind of Motion, either voluntary or involuntary; whenever we fee any thing moved, we may fairly conclude the first Author, or Caufe of that Motion, to be what we call Spirit.

VIII. It

VIII. It is beyond the Reach of human Abilities to explain, how these two different Kinds of Exiftence, the active and inactive, can have an Influence, or can poffibly affect each other. When we fee a Stone defcend to the Ground, we are not much furprized, because it is common; but certain it is, that the original Caufe of that Motion must be fome Spirit or other; not only with regard to the Determination of that Motion, but also with regard to the whole Momentum of it: Since, as Nothing can act where it is not, that Power whereby any Body continues in Motion, is as much the Effect of fome concomitant Spirit, as the Power which put it first in Motion.

IX. That Power alfo, whereby Matter is enabled to refift Motion, is as much the Effect of Spirit, as that whereby it is ena bled to continue in Motion, when once communicated: Since Matter, as Matter, cannot poffibly exert any active Power of any Kind, either in beginning, continuing, or resisting of Motion. It may remain at Reft, by virtue of its own Inactivity; but if no active Power with-held it, a Mountain would be

as

as eafily moved as a Mole-Hill. Becaufe that Refiftance, Weight, or Gravity is occafioned by nothing else but the Tendency of one Body towards another, impelled thereto by the attractive Force of fome Spirit. Which Tendency, or attractive Power, being in proportion to the [6] Quantity of Matter, makes the Difference of Weight or Gravity in Bodies. When therefore this Tendency is removed, there will be no Difference in their Gravity; because none of them, whether large or little, will have any. at all And of confequence; their Power of Refiftance will be deftroyed. Which plainly proves, that Refiftance is fomething more than bare Inability, or a Want of Power, or a Negation of Spirit, as the Author of [7] Siris afferts it only to be.

X. And as there can be no Motion, without a Direction or Determination being

[6] Hactenus phænomena Cœlorum & Maris noftri per vim Gravitatis expofui; fed caufam Gravitatis nondum affignavi. Oritur utique hæc Vis a Caufa aliqua, quæ penetrat ad ufque Centra Solis & Planetarum fine Virtutis diminutione; quæque agit, non pro quantitate Superficierum Particularum in quas agit, (ut folent caufæ mechanica) fed pro quantitate Materiæ folidæ,

[7] Siris, Se&t. 290.

Newt. Princ. Schol. gen. p. 482.

given to that Motion; hence it will follow, that every Being, capable of moving, either itself, or any thing elfe, muft alfo be endowed with an Intellect, or Understanding, capable of directing that Motion. And as nothing can act where it is not, hence also it is that Attraction, or Gravity, does not operate in proportion to the Superficies of Bodies, but according to the Quantity of Matter; because every, even the least Particle of active, or attractive Matter, muft be directed in its Motions by fome Spirit, united to that Matter, which may have just fuch a Quantity of Intellect communicated to it by its Creator, as will enable it to perform thofe Functions, which are affigned it by its Creator, in order to carry on the general Oeconomy of this Universe.

Which Functions, all active Beings that are not endowed with a Freedom of Will, must constantly and regularly perform, whenever there is an Opportunity given them of exerting thofe Faculties. And therefore, if they are appointed to perform the Operations of Attraction and Repulfion, they muft, as neceffary Agents, always attract or repel at certain Diftances, and according to

certain

certain and stated Rules, prefcribed by their great Creator; and will never vary in their Tendency towards this Body, or their Averfion from that; but will for ever act in one uniform Way of attracting or repelling the fame Bodies, and in one regular, conftant, Method of proceeding. From the Observance of which Operations, thofe Rules, which are called the Laws of Motion, are deduced by the Curious.

XI. All Nature, therefore, seems to be animated, or alive; and this whole World to be replete with Spirits formed with different Kinds and Degrees of Abilities, according to the various Ends and Ufes, for which they were defigned by their Creator. The Difference of whofe intellectual Faculties may not only confift in the Difference of their original Formation as Spirits; but alfo in the different Inlets for Knowledge, through the Tegument of that Body to which they are united, and by which the Spirit within is capable of receiving any Kind of Information, for the Improvement of its own Understanding.

But