the centre because along the straight line joining it and the centre and passing on to the circumference beyond, there lie a greater number of atoms than along any other straight line—a greater number of objects that seek it, the individual atom—a greater number of tendencies to Unity—a greater number of satisfactions for its own tendency to Unity—in a word, because in the direction of the centre lies the utmost possibility of satisfaction, generally, for its own individual appetite. To be brief, the condition, Unity, is all that is really sought; and if the atoms seem to seek the centre of the sphere, it is only impliedly, through implication—because such centre happens to imply, to include, or to involve, the only essential centre, Unity. But on account of this implication or involution, there is no possibility of practically separating the tendency to Unity in the abstract, from the tendency to the concrete centre. Thus the tendency of the atoms to the general centre is, to all practical intents and for all logical purposes, the tendency each to each; and the tendency each to each is the tendency to the centre; and the one tendency may be assumed as the other; whatever will apply to the one must be thoroughly applicable to the other; and, in conclusion, whatever principle will satisfactorily explain the one, cannot be questioned as an explanation of the other.
In looking carefully around me for a rational objection to what I have advanced, I am able to discover nothing;—but of that class of objections usually urged by the doubters for Doubt's sake, I very readily perceive three; and proceed to dispose of them in order.
It may be said, first: "That the proof that the force of irradiation (in the case described) is directly proportional to the squares of the distances, depends upon an unwarranted assumption—that of the number of atoms in each stratum being the measure of the force with which they are emitted."
I reply, not only that I am warranted in such assumption, but that I should be utterly unwarranted in any other. What I assume is, simply, that an effect is the measure of its cause—that every exercise of the Divine Will will be proportional to that whish demands the exertion—that the means of Omnipotence, or of Omniscience, will be exactly adapted to its purposes. Neither
