4oa ANTIENT METAPHYSICS. BookV. 



this principle is the immediate Caufe of the Motion of each of them. 

 But the remoter caufe, and what produces that confcnt and harmony 

 in their Motions, fo pleafant to the beholder, is the command of the 

 officer. In like manner, the mind, in every Animal, and, in general, 

 in every Body organized or unorganized, is the immediate Caufe of 

 the Motion of that Body. But what makes the confent or fympathy of 

 the Motions of Bodies, as when they are moved towards one another 

 or from one another, (which Motions are commonly known by the 

 names of Attra£lIon and Repulfion,) is a higher principle. In man 

 it is Intelle£t, which always ads for fome reafon or another, as in 

 the cafe of the foldiers, who adjuft their Motions to one another, 

 either for fear of punilhment, if they do otherwife, or from a con- 

 vidlion that fucli regular or orderly Motions will be very ufeful in 

 the day of battle. But the principle, which produces the confent 

 that we obferve in the Motions of Brute Animals, of Vegetables, 

 and of unorganized Bodies, is a principle infinitely higher than the 

 Human Intelledt, even the Divine Intelledl itfelf, which produces, 

 for the befl of reafons, that wonderful confent and harmony which, 

 we obferve, runs through the whole univerfe, as far as we can com- 

 prehend it, making the feveral Minds which animate the Brute, the 

 Vegetable, and the unorganized Body, to correfpond in their Mo- 

 tions with one another, but without confcioufnefs, or the knowledge 

 of the ends for which they a£l, fuch as is in Man. And here we may 

 fee plainly exemplified the diftindion which I have made above, 

 betwixt God, Nature, and Man ; God being that Supreme Intelli- 

 gence which direds the Moving Principle of the Brute Animal, 

 the Vegetable, and the unorganized Body — Nature being a general 

 name for all thofe Principles, — and Man^ confidered as Man, and not 

 as a mere Animal, being fomething intermediate betwixt God and 

 Nature : For he is fuperior to Nature in one refpedt, as he ha^ Intel- 

 ligence in himfelf ; but it is an Intelligence inferior by degrees infi- 

 nite to the Supreme. By this Intelligence, however, he directs his 



own 



