14. Not material: First, because each Particle of Matter is not cogitative.
But now let us see how they can satisfy themselves, or others, that this eternal thinking Being is material.
I. I would ask them, whether they imagine that all matter, EVERY PARTICLE OF MATTER, thinks? This, I suppose, they will scarce say; since then there would be as many eternal thinking beings as there are particles of matter, and so an infinity of gods. And yet, if they will not allow matter as matter, that is, every particle of matter, to be as well cogitative as extended, they will have as hard a task to make out to their own reasons a cogitative being out of incogitative particles, as an extended being out of unextended parts, if I may so speak.
15. II. Secondly, Because one Particle alone of Matter cannot be cogitative.
If all matter does not think, I next ask, Whether it be ONLY ONE ATOM that does so? This has as many absurdities as the other; for then this atom of matter must be alone eternal or not. If this alone be eternal, then this alone, by its powerful thought or will, made all the rest of matter. And so we have the creation of matter by a powerful thought, which is that the materialists stick at; for if they suppose one single thinking atom to have produced all the rest of matter, they cannot ascribe that pre-eminency to it upon any other account than that of its thinking, the only supposed difference. But allow it to be by some other way which is above our conception, it must still be creation; and these men must give up their great maxim, EX NIHILO NIL FIT. If it be said, that all the rest of matter is equally eternal as that thinking atom, it will be to say anything at pleasure, though ever so absurd. For to suppose all matter eternal, and yet one small particle in knowledge and power infinitely above all the rest, is without any the least appearance of reason to frame an hypothesis. Every particle of matter, as matter, is capable of all the same figures and motions of any other; and I challenge any one, in his thoughts, to add anything else to one above another.
16. III. Thirdly, Because a System of incogitative Matter cannot be cogitative.
If then neither one peculiar atom alone can be this eternal thinking being; nor all matter, as matter, i. e. every particle of matter, can be it; it only remains, that it is some certain SYSTEM of matter, duly put together, that is this thinking eternal Being. This is that which, I imagine, is that notion which men are aptest to have of God; who would have him a material being, as most readily suggested to them by the ordinary conceit they have of themselves and other men, which they take to be material thinking beings. But this imagination, however more natural, is no less absurd than the other; for to suppose the eternal thinking Being to be nothing else but a composition of particles of matter, each whereof is incogitative, is to ascribe all the wisdom and knowledge of that eternal Being only to the juxta-position of parts; than which nothing can be more absurd. For unthinking particles of matter, however put together, can have nothing thereby added to them, but a new relation of position, which it is impossible should give thought and knowledge to them.
17. And whether this corporeal System is in Motion or at Rest.
But further: this corporeal system either has all its parts at rest, or it is a certain motion of the parts wherein its thinking consists. If it be perfectly at rest, it is but one lump, and so can have no privileges above one atom.
If it be the motion of its parts on which its thinking depends, all the thoughts there must be unavoidably accidental and limited; since all the particles that by motion cause thought, being each of them in itself without any thought, cannot regulate its own motions, much less be regulated by the thought of the whole; since that thought is not the cause of motion, (for then it must be antecedent to it, and so without it,) but the consequence of it; whereby freedom, power, choice, and all rational and wise thinking or acting, will be quite taken away: so that such a thinking being will be no better nor wiser than pure blind matter; since to resolve all into the accidental unguided motions of blind matter, or into thought depending on unguided motions of blind matter, is the same thing: not to mention the narrowness of such thoughts and knowledge that must depend on the motion of such parts. But there needs no enumeration of any more absurdities and impossibilities in this hypothesis (however full of them it be) than that before mentioned; since, let this thinking system be all or a part of the matter of the universe, it is impossible that any one particle should either know its own, or the motion of any other particle, or the whole know the motion of every particle; and so regulate its own thoughts or motions, or indeed have any thought resulting from such motion.