can a deficiency nor an excess or cause bring to pass any effect. Had the force which irradiated any stratum to its position, been either more or less than was needed for the purpose—that is to say, not directly proportional to the purpose—then to its position that stratum could not have been irradiated. Had the force which, with a view to general equability of distribution, emitted the proper number of atoms for each stratum, been not directly proportional to the number, then the number would not have been the number demanded for the equable distribution.
The second supposable objection is somewhat better entitled to an answer.
It is an admitted principle in Dynamics that every body, on receiving an impulse, or disposition to move, will move onward in a atraight line, in the direction imparted by the impelling force, until deflected, or stopped, by some other force. How then, it may be asked, is my first or external stratum of atoms to be understood as discontinuing their movement at the circumference of the imaginary glass sphere, when no second force, of more than an imaginary character, appears, to account for the discontinuance?
I reply that the objection, in this case, actually does arise out of "an unwarranted assumption"—on the part of the objector—the assumption of a principle, in Dynamics, at an epoch when no "principles," in anything, exist:—I use the word "principle," of course, in the objector's understanding of the word.
"In the beginning" we can admit—indeed we can comprehend—but one First Cause—the truly ultimate Principle—the Volition of God. The primary act—that of Irradiation from Unity—must have been independent of all that which the world now calls "principle"—because all that we so designate is but a consequence of the rëaction of that primary act:—I say "primary" act; for the creation of the absolute material particle is more properly to be regarded as a conception than as an "act" in the ordinary meaning of the term. Thus, we must regard the primary act as an act for the establishment of what we now call "principles." But this primary act itself is to be considered as continuous Volition. The Thought of God is to be understood as originating the
