Correlation and Conservation of Force," p. 341). "Although the word
_cause_ may be used in a secondary and subordinate sense, as meaning
antecedent forces, yet in an abstract sense it is totally inapplicable;
we can not predicate of any physical agent that it is abstractedly the
cause of another" (p. 15). "Causation is the _will_," "creation is the
act, of God" Grove on "Correlation of Physical Forces," (p. 199).
"Between gravity and motion it is impossible to establish the equation
required for a rightly-conceived _causal_ relation" ("Correlation and
Conservation of Force," p. 253). See also Herschel's "Outlines of
Astronomy," p. 234.

It certainly must have required a wonderful effort of imagination on the
part of Dr. Warren to transform "weight" and "density," mere passive
affections of matter, into self-activity, intelligence, thought, and
design. Weight or density are merely relative terms. Supposing one
particle or mass of matter to exist alone, and there can be no
attractive or gravitating force. There must be a cause of gravity which
is distinct from matter.]

3d. The validity of "_the principle of unity_" is also discredited by
Watson. "If, however, it were conceded that some glimmerings of this
great truth, the existence of a First Cause, might, by induction, have
been discovered, by what means could they have demonstrated to
themselves that the great collection of bodies which we call the world
had but _one_ Creator."[369]

[Footnote 369: "Institutes of Theology," vol. i. p. 275.]

We might answer directly, and at once, that the oneness or unity of God
is necessarily contained in "the very notion of a First Cause"--a
_first_ cause is not many causes, but _one_. By a First Cause we do not,
however, understand the first of a numerical series, but an arche--a
principle, itself unbeginning, which is the source of all beginning. Our
categorical answer, therefore, must be that the unity of God is a
sublime deliverance of reason--God is one God. It is a first principle
of reason that all differentiation and plurality supposes an incomposite
unity, all diversity implies an indivisible identity. The sensuous
perception of a plurality of parts supposes the rational idea of an
absolute unity, which has no parts, as its necessary correlative. For
example, extension is a congeries of indefinitesimal parts; the
continuity of matter, as _empirically_ known by us, is never absolute.
Space is absolutely continuous, incapa