ent of those properties as well as the existence of them, this
drives him at last to say, the Deity must also have created matter,
according to his system eternally created it, cotemporarily with
himself. Ideas absurd and irreconcileable!

Discoursing upon the hypothesis of "a fortuitous concourse of atoms"
Dr. Priestley asks, "what reason we have to think that small masses of
matter can have power without communication _ab extra_?" Let this
question be returned, "have we not reason to think so from attraction
the most common property in matter." To get rid of this difficulty he
will not allow an atom of matter to be possessed originally of the most
simple powers, though he is ready to allow matter to have been eternal.
A magnet according to this system must sometime have existed without
its magnetic power. He concludes there must be some original existent
Being. He shall be allowed many original existent Beings if it pleases
him. A man may be an originally existent being, as well as any other.
He is superior to other animals in this world. In like manner there may
be allowed superior Beings to man (as most probably there are) and yet
those superior Beings not have made man.

Dr. Priestley will have it, that all bodies are moved by external
force. That does not seem quite necessary. Motion may as well be
asserted to be originally a property of matter, or its true natural
state and rest a deprivation of that property, as that rest should be
its natural state. Hume thought so and Hume was no great fool,
notwithstanding Dr. Priestley makes so light of him. In fact matter
never is, and therefore most probably never was found to be in a state
of rest. Nor has Dr. Priestley any reason to suppose gravity, elasticity
and electricity to have been imprest on bodies by a superior Being, and
not originally inherent in matter, unless to favour his own hypothesis
of a Deity. He absolutely says matter could not have had those powers
without a communication from a superior and intelligent Being. If
matter is perceived in regulated motion, it is added bluntly, that it
must be by a mover possessed of a competent intelligence, and that a
Being therefore of such power and intelligence _must_ exist. Whoever
finds no difficulty in believing the contrary will find as little
difficulty in Mr. Hume's hypothesis, that motion might as well as other
powers and properties have been originally inherent in matter, or at
least have been a necessary r