"As to your first query," says he, "it seems to me, that if the matter of our sun and planets, and all the matter of the universe, were evenly scattered, throughout all the heavens, and every particle had an innate gravity towards all the rest, and the whole space, throughout which this matter was scattered, was but finite, the matter on the outside of this space would, by its gravity, tend towards all the matter on the inside, and, by consequence, fall down into the middle of the whole space, and there compose one great spherical mass. But if the matter was evenly disposed throughout an infinite space, it could never convene into one mass, but some of it would convene into one mass, and some into another, so as to make an infinite number of great masses, scattered, at great distances, from one to another, throughout all that infinite space. And thus might the sun and fixed stars be formed, supposing the matter were of a lucid nature. But how the matter should divide itself into two sorts, and that part of it, which is fit to compose a shining body, should fall down into one mass, and make a sun, and the rest, which is fit to compose an opaque body, should coalesce, not into one great body, like the shining matter, but into many little ones; or, if the sun, at first, were an opaque body, like the planets, or the planets lucid bodies, like the sun, how he alone should be changed into a shining body, whilst all they continue opaque, or all they be changed into opaque ones, whilst he remains unchanged, I do not think more explicable by mere natural causes, but am forced to ascribe it to the counsel and contrivance of a voluntary agent."
The hypothesis of matter evenly disposed through infinite space, seems to labour with such difficulties, as makes it almost a contradictory supposition, or a supposition destructive of itself.
"Matter evenly disposed through infinite space," is either created or eternal; if it was created, it infers a creator; if it was eternal, it had been from eternity "evenly spread through infinite space;" or it had been once coalesced in masses, and, afterwards, been diffused. Whatever state was first must have been from eternity, and what had been from eternity could not be changed, but by a cause beginning to act, as it had never acted before, that is, by the voluntary act of some external power. If matter, infinitely and evenly diffused, was a moment without coalition, it could never coalesce at all by its own power. If matter originally tended to coalesce, it could never be evenly diffused through infinite space. Matter being supposed eternal, there never was a time, when it could be diffused before its conglobation, or conglobated before its diffusion.
This sir Isaac seems, by degrees, to have understood; for he says, in his second letter: "The reason why matter, evenly scattered through a finite space, would convene in the midst, you conceive the same with me; but, that there should be a central particle, so accurately placed in the middle, as to be always equally attracted on all sides, and, thereby, continue without motion, seems to me a supposition fully as hard as to make the sharpest needle stand upright upon its point on a looking-glass. For, if the very mathematical centre of the central particle be not accurately in the very mathematical centre of the attractive power of the whole mass, the particle will not be attracted equally on all sides. And much harder is it to suppose all the particles, in an infinite space, should be so accurately poised, one among another, as to stand still in a perfect equilibrium. For I reckon this as hard as to make not one needle only, but an infinite number of them, (so many as there are particles in an infinite space,) stand accurately poised upon their points. Yet I grant it possible, at least, by a divine power; and, if they were once to be placed, I agree with you, that they would continue in that posture without motion, for ever, unless put into new motion by the same power. When, therefore, I said, that matter evenly spread through all space, would convene, by its gravity, into one or more great masses, I understand it of matter not resting in an accurate poise."
Let not it be thought irreverence to this great name, if I observe, that by "matter evenly spread" through infinite space, he now finds it necessary to mean "matter not evenly spread." Matter not evenly spread will, indeed, convene, but it will convene as soon as it exists. And, in my opinion, this puzzling question about matter, is only, how that could be that never could have been, or what a man thinks on when he thinks on nothing.
Turn matter on all sides, make it eternal, or of late production, finite or infinite, there can be no regular system produced, but by a voluntary and meaning agent. This the great Newton always asserted, and this he asserts in the third letter; but proves, in another manner, in a manner, perhaps, more happy and conclusive.
"The hypothesis of deriving the frame of the world, by mechanical principles, from matter evenly spread through the heavens, being inconsistent with my system, I had considered it very little, before your letter put me upon it, and, therefore, trouble you with a line or two more about it, if this comes not too late for your use.
"In my former, I represented, that the diurnal rotations of the planets could not be derived from gravity, but required a divine arm to impress them. And though gravity might give the planets a motion of descent towards the sun, either directly, or with some little obliquity, yet the transverse motions, by which they revolve in their several orbs, required the divine arm to impress them, according to the tangents of their orbs. I would now add, that the hypothesis of matter's being, at first, evenly spread through the heavens, is, in my opinion, inconsistent with the hypothesis of innate gravity, without a supernatural power to reconcile them, and, therefore, it infers a deity. For, if there be innate gravity, it is impossible now for the matter of the earth, and all the planets and stars, to fly up from them, and become evenly spread throughout all the heavens, without a supernatural power; and, certainly, that which can never be hereafter, without a supernatural power, could never be heretofore, without the same power."
REVIEW OF A JOURNAL OF EIGHT DAYS' JOURNEY,
From Portsmouth to Kingston upon Thames, through Southampton, Wiltshire, &c. with miscellaneous thoughts, moral and religious; in sixty-four letters: addressed to two ladies of the partie. To which is added, an Essay On Tea, considered as pernicious to health, obstructing industry, and impoverishing the nation; with an account of its growth, and great consumption in these kingdoms; with several political reflections; and thoughts on publick love: in thirty-two letters to two ladies. By Mr. H.
[From the Literary Magazine, vol. ii. No. xiii. 1757.]
Our readers may, perhaps, remember, that we gave them a short account of this book, with a letter, extracted from it, in November, 1756. The author then sent us an injunction, to forbear his work, till a second edition should appear: this prohibition was rather too magisterial; for an author is no longer the sole master of a book, which he has given to the publick; yet he has been punctually obeyed; we had no desire to offend him; and, if his character may be estimated by his book, he is a man whose failings may well be pardoned for his virtues.
The second edition is now sent into the world, corrected and enlarged, and yielded up, by the author, to the attacks of criticism. But he shall find in us, no malignity of censure. We wish, indeed, that, among other corrections, he had submitted his pages to the inspection of a grammarian, that the elegancies of one line might not have been disgraced by the improprieties of another; but, with us, to mean well is a degree of merit, which overbalances much greater errours than impurity of style.