or that its motion is communicated to it. My understanding will by no means acquiesce in the notion that unorganized matter can move of itself, or be productive of any kind of action.
The visible universe, however, is composed of inanimate matter, which appears to have nothing in its composition of organization, or that sensation which is common to the parts of an animated body, as it is certain that we ourselves, being parts thereof, do not perceive our existence in the whole. The universe, also, is in motion; and its movements being all regular, uniform, and subjected to constant laws, nothing appears therein similar to that liberty which is remarkable in the spontaneous motion of men mid animals. The world, therefore, is not a huge self-moving animal, but receives its motions from some foreign cause, which we do not perceive: but I am so strongly persuaded within myself of the existence of this cause, that it is impossible for me to observe the apparent diurnal revolution of the sun, without concaving that some force must urge it forward; or if it is the earth itself that turns, I cannot but conceive that some hand must turn it.
If it be necessary to admit general laws that have no apparent relation to matter, from what fixed point must that enquiry set out? Those laws, being nothing real or substantial, have some prior foundation equally unknown and occult. Experience and observation have taught us the laws of motion; these laws, however, determine effects only without displaying their causes; and, therefore, are not sufficient to explain the system of the universe. Descartes could form a model of the heavens and earth with dice; but he
