God controuls every thing. No power can act but where it is. Therefore
God is present every where. The workman must certainly be present at
his work, but when the work is done he may go about other business. If
all the properties of matter, such as gravity, elasticity and other
such existed only by the perpetual leave and agency of the Deity, it
may be argued he is in all places where matter is. Space, empty space
will still exist without him. In this mode of proof Dr. Priestley must,
contrary to the Newtonian system argue for a _Plenum_, before he proves
the ubiquity. He cannot exclude space from his mind, nor can he exclude
gravity from matter. Yet can he admit matter as well as space to be
eternal, because he will not allow the inactivity of God." "If God's
works had a beginning he must have been _for a whole eternity_
inactive." He seems to have an odd notion of eternity, for he there
allows it could have an end. The argument would be fairer in concluding
"he must have been inactive _or doing something else_."

The Deity set up, if not the creator of matter, is at least the matter
of it, nor will his advocates by any means allow him to be material
himself. They see some incongruity in admitting one piece of matter to
be so complete a master of another. However Dr. Priestley and other
arguers for a Deity would do well to consider, that whatever is not
matter, is a space that matter may occupy. Therefore if God is not
matter, and also is not space, he is nothing. Dr. Priestley allows
matter eternal, and its properties of gravity, elasticity, electricity
and others equally eternal. He says directly, that matter cannot exist
without it's perpetually corresponding powers. The adjustment of those
powers he places in the Deity. But as we never see matter without the
adjustment 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