All these statements are only so many modifications of the same theory, and they agree in denying the existence of any active powers in matter, while they ascribe the phenomena of motion, life, and thought to an immaterial principle. There is, as it seems to us, a mixture of truth and error in this theory. It affirms a great truth, in so far as it declares the impossibility of accounting for the phenomena of motion, life, and thought, without ascribing them ultimately to a spiritual, intelligent, and voluntary cause; but it adopts a dangerous, and, as we conceive, a perfectly gratuitous assumption, when it denies that matter is capable of possessing any other properties or powers than those of extension, solidity, and "vis inertiae." We know little of the nature of those fluids, forces, or powers, which have been denominated "dynamides" or "imponderables;" but, unquestionably, they possess properties and produce phenomena very different from any that can be reasonably ascribed to mere "vis inertiae." Nor is their possession of these properties incompatible with that law, when it is correctly understood. For what is the real import of the law of "vis inertiae?" It amounts simply to this, as stated by Baxter himself, "that a resistance to any change of its present state,--whether of motion or rest,--is essential to 'matter,'" he adds, indeed, "and inconsistent with any active power in it;" but this is an assumption which is true only in a sense that would make it inconclusive with reference to the point at issue. It is true, if it means merely that matter is destitute of spontaneity and self-motion, such as belongs to living, voluntary agents; but it is not true, if it means that matter is destitute of all inherent properties and powers. Indeed, the "vis inertiae" which is ascribed to matter is itself a power, and a very formidable one; it is described by Baxter himself as "a kind of positive or stubborn inactivity," as "something receding further from action than bare inactivity," for "_matter is so powerfully inactive a thing_!" Now, if such a power as this may be ascribed to matter, why may it not be admitted with equal safety that God has bestowed on it certain other properties and powers, not inconsistent with this, but additional to it; and that He has established such relations and affinities between different substances as that they may act and react--mechanically or chemically--on one another? The phenomena of chemical affinity, the motions, and other changes, produced by the contact, or even the juxtaposition, of certain substances, and the variety of the resulting products, do certainly evince the operation of other powers besides that of "vis inertiae;" and we cannot see why these powers should be ascribed to "immaterial spirits," any more than that of "vis inertiae" itself, or why it would be a whit more dangerous to ascribe them to matter than to created _spirits_. All that is required, as it appears to us, to establish the