1, and 2. THIS Notion leads to universal Necessity and Fate, by supposing that Motives have the same relation to the Will of an Intelligent Agent, as See above, Mr. Leibnitz's Second Paper, § 1. Weights have to See Appendix, No. 3. a Balance; so that of two things absolutely indifferent, an Intelligent Agent can See Appendix, No 4. no more choose Either, than a Balance can move it self when the Weights on both sides are Equal. But the Difference lies here. A Balance is no Agent, but is merely Passive and acted upon by the Weights; so that, when the Weights are equal, there is nothing to move it. But Intelligent Beings are Agents; not passive, in being moved by Motives, as a Balance is by Weights; but they have Active Powers and do move Themselves, sometimes upon the View of strong Motives, sometimes upon weak ones, and sometimes where things are absolutely indifferent. In which latter case, there may be very good reason to act, though two or more Ways of acting may be absolutely indifferent. This learned Writer always supposes the contrary, as a Principle; but gives no Proof of it, either fromfrom the Nature of Things, or the Perfections of God.

3, and 4. This Argument, if it was True, would prove that God neither has created, nor See Appendix, No. 9, and 4. can possibly create any Matter at all. For the perfectly solid parts of all Matter, if you take them of equal Figure and Dimensions (which is always possible in Supposition,) are exactly alike; and therefore it would be perfectly indifferent if they were transposed in Place; and consequently it was impossible (according to this Learned Author's Argument,) for God to place them in those Places wherein he did actually place them at the Creation, because he might as easily have transposed their Situation. 'Tis very true, that no two Leaves, and perhaps no two drops of Water are exactly alike; because they are Bodies very much compounded. But the case is very different in the parts of simple solid Matter. And even in Compounds, there is no impossibility for God to make two drops of Water exactly alike. And if he should make them exactly alike, yet they would never the more become one and the same drop of Water, because they were alike. Nor would the Place of the One, be the Place of the Other; though it was absolutely indifferent, which was placed in which place. TheThe same Reasoning holds likewise concerning the original determination of Motion, this way or the contrary way.

5. and 6. Two things, by being exactly alike, do not cease to be Two. The parts of Time, are as exactly like to each other, as those of Space: Yet two Points of Time, are not the same Point of Time, nor are they two Names of only the same Point of Time. Had God created the World but This Moment, it would not have been created at the Time it was created. And if God has made (or can make) Matter Finite in Dimensions, the material Universe must consequently be in its Nature Moveable; For nothing that is finite, is immoveable. To say therefore that God could not have altered the Time or Place of the existence of Matter, is making Matter to be necessarily Infinite and Eternal, and reducing all things to Necessity and Fate.

7. Extra-mundane Space, (if the material World be Finite in its Dimensions,) is not imaginary, but real. Nor are void Spaces in the World, merely imaginary. In an * exhausted This was occasioned by a Passage in the Private Letter, wherein Mr. Leibnitz's Paper came inclosed. exhausted Receiver, though Rays of Light, and perhaps some Other Matter, be There in an exceeding small Quantity; yet the want of Resistence plainly shows, that the greatest part of That Space is void of Matter. For Subtleness or Fineness of Matter, cannot be the cause of want of Resistence. Quicksilver is as subtle, and consists of as fine parts and as fluid, as Water; and yet makes more than ten times the resistence: Which resistence arises therefore from the Quantity, and not from the Grossness of the Matter.

8. Space void of Body, is the Property of an incorporeal Substance. Space is not Bounded by Bodies, but exists equally within and without Bodies. Space is not inclosed between Bodies; but Bodies, existing in unbounded Space, are, themselves only, terminated by their own Dimensions.

9. Void Space, is not an Attribute without a Subject; because, by void Space, we never mean Space void of every thing, but void of Body only. In All void Space, God is certainly present, and possibly many other Substances which are not Matter; being being neither Tangible, nor Objects of Any of Our Senses.

10. Space is not a Substance, but a Property; And if it be a Property of That which is necessary, it will consequently (as all other Properties of That which is necessary must do,) exist more necessarily, (though it be not itself a Substance,) than those Substances Themselves which are not necessary. Space is immense, and immutable, and eternal; and so also is Duration. Yet it does not at all from hence follow, that any thing is eternal hors de Dieu. For Space and Duration are not hors de Dieu, but Deus Æternus est & Infinitus, Omnipotens & Omnisciens; id est, durat ab æterno in æternum, & adest ab infinito in infinitum; omnia regit & omnia cognoscit, quæ fiunt aut sciri possunt. Non est Æternitas vel Infinitas , sed Æternus & Infinitus; non est Duratio vel Spatium , sed durat & adest. Durat Semper, & Adest Ubique; & existendo semper & ubique, Durationem & Spatium, æternitatem & infinitatem constituit. Cùm unaquæq;que Spatii particula sit semper, & unumquodq;que Durationis indivisibile momentum Ubique; certè rerum omnium Fabricator ac Dominus, non erit nunquam nusquam. Omnipræsens est, non per Virtutem solam, sed etiam per Substantiam: Nam Virtus sine Substantiâ subsistere non potest, i. e. God is Eternal and Infinite, Omnipotent and Omniscient: That is, he endures from Everlasting to Everlasting, and is present from Infinity to Infinity: He governs all things which are, and knows all thingsthings which are possible to be known. He is not Eternity or Infinity, but Eternal audand Infinite. He is not Duration, or Space; but he endures, and is Present. He endures Always, and is Present every where; and, by existing always and every where, constitutes Duration and Space, Eternity and Infinity. Seeing every particle of Space is Always, and every indivisible Moment of Duration is every where; surely it cannot be said of the Maker and Lord of all Things, that he is [at no Time, and in no Place,] Never and Nowhere. He is Omnipresent, not only Virtually, but Substantially: For Power cannot subsist without a Substance. Newtoni Principia, Schol. generale sub finem. are caused by, and are immediate and necessarysary Consequences of His Existence. And without them, his Eternity and Ubiquity [or Omnipresence] would be taken away.

11, and 12. Infinites are composed of Finites, in no other sense, than as Finites are composed of infinitesimals. In what sense Space has or has not Parts, has been explained before, Reply 3d, § 3. Parts, in the corporeal Sense of the Word, are separable, compounded, ununited, independent on, and moveable from each other: But infinite Space, though it may by Us be partially apprehended, that is, may in our Imagination be conceived as composed of Parts; yet Those Parts (improperly so called) being essentially indiscerpible and immoveable from each other, and not partable without an express Contradiction in Terms, [See above, Reply II, § 4. and Reply III, § 3;] Space consequently is in itself essentially One, and absolutely indivisible.