such thing as an immaterial substance. But so far is this from being capable of proof, that the actual existence of such substances is a truth which rests on the highest authority, and is supported by arguments which have never yet been overthrown.

In the very first dawn of philosophy, two sorts of substances, essentially different from each other, were supposed to exist, which were distinguished by the names of MIND and BODY. This distinction was expressly maintained by Plato, Aristotle, and almost all the ancient Theists, from Thales down to Seneca. Many of them held also that BODY, or MATTER, was in its own nature essentially passive, inert, and incapable of moving itself, and that the only active power in the universe was mind, or incorporeal substance.* This great principle they supposed to be

Ικανωτατα δεδεικται ψυχη των παντων πρεσβυτατη, γινομενη τε αρχή κινήσεως. Plato de Leg. l. x. p. 952. Ed. Fic.

Της μεν ύλης το πασχειν εςι και το κινείσθαι το δε κινειν και το moleiv έtegas duvaμews. Aristotle de Gen. & Corrupt. l. ii. c. 9. p. 407. See also Phys. l. viii. c. 5. p. 325., and Metaphys. l. xii. c. 7. p. 741. And in his book de Anim. 1. i. c. 2. he gives the opinions of several ancient philosophers concerning MIND, of whom the greater part agree in making it the principle of motion.

;

diffused through every part of nature they conceived it to be the immediate cause of vegetation, animal life, and intelligence, and they seem to have thought it impossible that there ever should have been any such thing as motion in the world, had there never been any substance existing in it but matter. †

This idea, instead of being reprobated by the wonderful discoveries and superior lights of modern philosophy, receives, on the contrary, the amplest confirmation from them. It is well known to be an established principle of this philosophy, to be laid down as

* See those well-known and beautiful lines in Virgil: Principio cœlum et terras, &c. Æn. l. vi. v. 724. And again, Deum namque ire per omnes, &c. Georg. iv. v. 221.

On these principles of the ancient philosophy, is founded the PLASTIC NATURE of the profound and learned Cudworth; and also that hypothesis of the universal dominion of MIND, and the existence of a distinct internal active principle in every part of nature (not excepting even inanimate substances), which is maintained by the very ingenious author of a book lately published, intitled Ancient Metaphysics. This system, few, I conceive, will be disposed to admit in all its extent; but yet the lovers of ancient learning and philosophy will receive from it much curious information; and the advocates for immaterialism will find in it some new arguments for that doctrine well worthy their attention.

the first and fundamental law of nature, that matter is in itself perfectly inactive, and incapable of changing the state it happens to be in, whether of motion or of rest; and that consequently all the motion now in the world (unless you suppose it to have been eternal) must have derived its origin from an immaterial agent. Nor is this all. Some of the most illustrious disciples of the Newtonian school contend further, that not only the origin of motion, but the continuance of it also, requires the perpetual agency of something different from, and superior to, matter. They think it clear to demonstration, that all the great movements of the universe are both produced and carried on by the unremitted exertions of some immaterial power; and that the existence and operation of such a power is not only probable but certain, and even absolutely necessary for the preservation of the course and order of nature. *

The great Author

Do.'s Evid. of Nat. and Rev.
And Maclaurin's Account of

* See Clarke's Dem. p. 74. Religion. pp. 14. 22. 10th ed. Sir Isaac Newton's Philosophy, b. iv. c. 9. s. 12, 13. p. 387.

Add to this, what has been asserted, and I think proved, by writers of considerable eminence, that the properties of

of nature himself is confessedly an incorporeal Being. He was acknowledged to be so by the most sagacious of the ancient metaphysicians *; and the most celebrated of the modern, not only thought that the immateriality of the Supreme Being was demonstrable, but that he had himself demonstrated it. †

Assuming it therefore as an undoubted truth, that there is one incorporeal Being at least in the world, it follows that there may be more. And when we consider by what gradual and easy steps the scale of existence ascends from inanimate matter up to man; and what an infinite number of creatures of

corpuscular attraction and repulsion, observable in all material substance, and appealed to sometimes as proofs of their activity, are not powers inherent in the substances themselves (which in that case must, in contradiction to an established rule in philosophy, act where they are not, that is, at a distance from their own surfaces) but the effects of some active principle, entirely distinct and essentially different from matter. Sir Isaac Newton himself seems to have had some idea of this kind in his thoughts. Optics, 2d ed. p. 376, 377.

* Arist. Metaph. 1. xii. c. 7. p. 742., and Пɛρı Zŋvwvos, p. 944. Nec vero Deus ipse alio modo intelligi potest, nisi mens soluta quædam & libera. Tus. Quæst. 1. i. c. 27.

+ Mr. Locke's Essay on Hum. Und. b. iv. c. 3. s. 6.; note,

different orders and properties are compre hended within these limits, it is very natural to conclude, that in the invisible world above us, in the immeasurable distance between us and the FATHER OF SPIRITS, there is a far longer series and progression of spiritual beings, each rising above the other in purity and perfection, than of material substances below us. This idea of the invisible world is well suited to our conceptions of the wisdom, power, and goodness of our Almighty Creator, and to that grandeur, regularity, order, and harmony, which reign throughout the universe. *

Let us now see the result of this enquiry. It may be drawn into a verry narrow compass.

It appears that there are the best grounds for asserting, not only the possible, but the actual, existence of existence of INCORPOREAL

STANCES.

SUB

It is certain also, that such substances are capable of active and intellectual powers; for of such powers, infinitely exalted, is the Supreme Being himself possessed.