. Undoubtedly, therefore, we
should be warranted in assuming all that has been mentioned, but for the reflection, first, that supererogation is not presumable of any Divine Act; and, secondly, that the object supposed in view, appears as feasible when some of the conditions in question are dispensed with, in the beginning, as when all are understood immediately to exist. I mean to say that some are involved in the rest, or so instantaneous a consequence of them as to make the distinction inappreciable. Difference of
size, for example, will at once be brought about through the tendency of one atom to a second, in preference to a third, on account of particular inequidistance; which is to be comprehended as
particular inequidistances between centres of quantity, in neighboring atoms of different form—a matter not at all interfering with the generally-equable distribution of the atoms. Difference of
kind, too, is easily conceived to be merely a result of differences in size and form, taken more or less conjointly – in fact, since the
Unity of the Particle Proper implies absolute homogeneity, we cannot imagine the atoms, at their diffusion, differing in kind, without imagining, at the same time, a special exercise of the Divine Will, at the emission of each atom, for the purpose of effecting, in each, a change of its essential nature – so fantastic an idea is the less to be indulged, as the object proposed is seen to be thoroughly attainable without such minute and elaborate interposition. We perceive, therefore, upon the whole, that it would be supererogatory, and consequently unphilosophical, to predicate of the atoms, in view of their purposes, any thing more than
difference of form at their dispersion, with particular inequidistance after it – all other differences arising at once out of these, in the very first processes of mass-constitution – We thus establish the Universe on a purely
geometrical basis. Of course, it is by no means necessary to assume absolute difference, even of form, among
all the atoms irradiated – any more than absolute particular inequidistance of each from each. We are required to conceive merely that no
neighboring atoms are of similar form – no atoms which can ever approximate, until their inevitable rëunition at the end.
Although the immediate and perpetual tendency of the disunited atoms to return into their normal Unity, is implied, as I have said, in their abnormal diffusion; still it is clear that this tendency will be without consequence – a tendency and no more – until the diffusive energy, in ceasing to be exerted, shall leave it, the tendency, free to seek its satisfaction. The Divine Act, however, being considered as determinate, and discontinued on fulfilment of the diffusion, we understand, at once, a rëaction—in other words, a satisfiable tendency of the disunited atoms to return into One.
But the diffusive energy being withdrawn, and the rëaction having commenced in furtherance of the ultimate design—that of the utmost possible Relation—this design is now in danger of being frustrated, in detail, by reason of that very tendency to return which is to effect its accomplishment in general. Multiplicity is the object; but there is nothing to prevent proximate atoms, from lapsing at once, through the now satisfiable tendency—
