and the father PETAU both admit, that "this is a truth established more by reason than by authority." ST. JUSTIN seems to have contemplated matter as eternal, since he commends PLATO for having said, that "God, in the creation of the world, only gave impulse to matter, and fashioned it." BURNET and PYTHAGORAS were entirely of this opinion, and even our Church Service may be adduced in support; for although it admits by implication a beginning, it expressly denies an end: "As it was in the beginning, is now, and ever shall be, world without end." It is easy to perceive that that which cannot cease to exist, must have always been.
Motion becomes still more obscure, when creation, or the formation of matter, is attributed to a SPIRITUAL being; that is to say, to a being which has no analogy, no point of contact, with it—to a being which has neither extent or parts, and cannot, therefore, be susceptible of motion, as we understand the term; this being only the change of one body, relatively to another body, in which the body moved presents successively different parts to different points of space. Moreover, as all the world are nearly agreed that matter can never be totally annihilated, or cease to exist; by what reasoning, I would ask, do they comprehend—how understand—that that which cannot cease to be, could ever have had a beginning?
If, therefore, it be asked, whence came matter? it is very reasonable to say it has always existed. If it be inquired, whence proceeds the motion that agitates matter? the same reasoning furnishes the answer; namely, that as motion is coeval with matt
