I do not meddle with the Differences betwixt Copernicus and Ptolomy, nor do I pretend to any vain-glorious Discourse about the System of the World. But let the Universe be framed how it will, and follow the Opinion of what Philosophers you have a mind to, you must undoubtedly agree with me in this particular, that it is necessary for the preservation of the World in its present state, that there should be matter and motion, motion limited to a certain measure, and motion determined after a certain manner; fince if you take away all these Causes, you reduce the World to a mere nothing, or a Chaos. I demand therefore, first of all, whence comes this matter whereof the World is composed & He that mentions matter, means not a thing that necefsarily exists; and no one hitherto, as I know of, ever believed, that matter having all other kinds of Perfections, must needs have that of neceffary existence too, which is what we affirm of God.

Secondly, I would fain know what is the Original of it's motion? For one of these Two things must necessarily be granted, either that 'tis essential to matter to move it self, or else there is a God who has impressed Motion upon it; this motion must either proceed from the nature of Matter, or come from without ; there is no Medium.

If it be essential to matter to move it self, all its Parts must needs be in a continual agitation, like those of Flame, and consequently rest must destroy matter, which is perfectly contrary both to Experience and Reason. For who knows not, that matter with respect to what is proper and essential to it, is something that is extended, measurable, measurable, divisible, which is indeed necessarily capable of motion, but which of it self is not more determined to actual Motion than to Rest? It is certain also, that whilst it remains in its natural state, it will rest, 'till some extrinfecal impulse gives it motion. Epicurus himsolf, who holds that Atoms naturally move themselves, must be obliged to acknowledge, that the Parts at least which compose those Atoms, are at rest among themselves, since if Motion was essential to the parts which compose the Atoms, and to the Particles of those parts, an Atom would be no less divisible and corruptible than the other parts of the Universe, because they would have in them a principle of Corruption, which is motion. Besides, were the parts of Atoms, and the particles of those parts agitated by a necessary motion, I do not see how they could frame that solid and indivisible whole which Philosophers call an Atom; and consequently I should conceive that motion instead of preserving Nature, would rather destroy it.

But suppose that motion did proceed from the very Principles of matter, why should matter needs move it self according to such a degree and determination as was precisely necessary to produce a World rather than a Chaos? For if there be infinite degrees possible in Motion I fee no Reason to doubt but there are,) this motion might be determined a great m different ways; why did matter more part larly move it self in that degree, and with determination which was nec almost an infinite number of so wonderful a regularity, a wonderful Mass of fo many

Bodies, where nothing is needless, and where every thing is admirable and surprising?

Thus matter of it felf does not seem more determined to exist, than not to exist: Who then gave it its existence? But supposing it does exist, 'tis no more determined to move than not to move: Who then gave it its motion? And suppose it moves, 'tis no more determined to move in this degree, than in another; who then has reduced its motion to that just measure which was necessary to form the World, or to preserve and maintain it during so many Ages? In fine, though it precisely moves in this degree, 'tis no more determined to move on this side than another; who then gave its parts those particular determinations, by which every thing is made to tend to its center, and thereby to fupport the World in Being?

Were all these Effects produced by a natural and essential Neceffity? No: For it was not necessary for matter to exist. It is not necessary for matter that does exist to move; it was not necessary for that motion to be in such a degree or in such a measure; neither was it neceffary for that degree of motion to have all those particular determinations, without which the World could not be.

Since therefore it is no necessity of Nature a Effence, which causes things to be after this manner, it must be either Chance or God.

But 'tis so absurd to acknowledge Chance for the Author of the World, that 'tis an astonishing thing how this thought could ever com Mind of Man: Though we should Chance had some share in the order a of the parts of the Universe, yet w

We imagin it had in their Production; or if you will, in the production of their motion? Moreover, wherein does consist the nature of Chance fo much talk'd of? Is it something, or is it nothing? If it be something, it must be a created Being; and then it must be acknowledged, that there is a Creator as we pretend: Or else it is an Uncreated Being, and then Chance must be conceived as a thing diftinct from matter, Eternal, Incorruptible and which exists necessarily of it self, and confequently Chance will be that very thing which

we call God.

But if Chance be nothing, if it be a defect and privation of cause, rather than a true and efficient caufe, it follows, that we are deceived, when we are told that Chance produced the World; and one had as good fay, that nothing produced it, or rather that the principle of its production is perfectly unknown to us.

'Tis certain that Chance properly speaking, is nothing else but our own Ignorance, which makes a thing which has in it self necessary and detereminate Causes of its existence, to seem to us not to have any, and renders us unable to give any reason why it should exist after this manner, rathan any other. A Man who holds Dice or Cards very thing

in his Hand, fees in equal between him and and with respect to the strange Spectre in his imag He imagines there is fome which without any Reafon, is vour his Adverfar the thing in it fe tion of this Man, bad Play, depends c

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of his Hand, who throws the Dice, or deals the Cards, which being supposed, it is absolutely necessary that the Play should prove after this man

ner.

Chance is therefore nothing but a Name without any sense, a big Word that signifies nothing at all, and ought not to hinder us from concluding, that since there is no natural and effential necessity for the World to continue in the state in which it is, there must necessarily be a God that made it.

But though we should find in matter, Self-motion, and the Requisite degree and determination of that Motion, without being obliged to have recourse to any external Principle, there are other Effects to be observed in the World, which would necessarily perswade us of the Existence of a Supream Cause.

and

We find there certain Beings which some time since had neither Life, Sense, nor Reason, but yet as soon as they acquire certain Organs and Difpofitions of their Parts, begin to think, doubt, argue and reflect. Besides, 'tis true in Fact and Experience, that matter acts only by motion, is deprived of Action, so long as its Parts are at rest. Whence 'tis easie to conclude, that Thought, or at least that which thinks, is either produced in matter by some External Principle, or if matter produces Thought it felf, i: oduces it by motion, which is the only way by which it a that if this be once clearly demonftrated Thought cannot proceed from the motion o ter, we shall be obliged from ledge the Existence of fome which is that which