wherein all the reason and philosophy of atheism is confuted, and

i*-8i3 T>igreffton concerning the B o o k T.^ and conrcioufncfs, and is devoid of feU-perctption and lelf-enjoyment.' i6. Whether tills energy of the plaftick nature be to be called cogitation*or no, but a logomachy or cortention about words. Granted, that what' moves matter vitally, muft needs do it by ibmc energy of" its own, diftinft* from local motion ; but that there may be a fimple vita! energy, without* that duplicity, which is in fyngeftheHs, or clear and cxprefs confcioufnefs.•«Neverthelefs, that the energy of nature might be called a certain drcufy,'unavvakentd, or aflonifli'd cogitation. 17. Inffances, which render it pro-* bable, that tiiere may be a vital energy, without fynfefthefis, clear and ex-' prefs con-fenfe, or confcioufnefs. 18. The plaftick nature, afting nei-'ther knowingly nor phantaftically, a£ls fatally, magically and fympathe-'ticaMy. The divine laws and fate, as to matter, not mere cogitation' in tha mind of God, but an energctick and effedual principle ; and the' plaftick nature, the true and proper fate of matter, or the corporeal' world. What magick is, and that nature, which adts finally, ads a! To' magically and fympathetically. 19. That the plaftick nature, though it-'be the divine art and tate, yet for all that, it is neither god nor goddcfs,« but a low and imperfcd creature ; it afting artificially and rationally no' otherwife, than compounded forms of letters, when printing coherent' philofophick fenfe ; ror for ends, than a faw or hatchet in the hands of a' fkilful mechanick. The plaftick and vegetative life of nature the lovveft' of all lives, and infcriour to the fenfitive. A higher providence than that