 Aristotle’s world is self-governed. Objects have powers that collectively explain the order of the universe. Thinkers in the Abrahamic tradition replaced Aristotle’s invisible hand explanation with God’s hidden hand. God dictated laws of nature to which He made periodic adjustments (like clockmakers who regularly serviced their creations, correcting the accumulating errors). Focus on God’s perfection made attributions of divine intervention resemble left-handed compliments to God’s Intelligence. After the attributions of miracles were retracted, God Himself was retired. What was left were relic “laws of nature”. Since a Necessary Being no longer guided the legislation, the actual world emerged as highly contingent. At first blush, this vindicates van Inwagen’s probabilistic argument. But the contingency of laws also raises the possibility of individuating empty worlds by their laws (Carroll 1994, 64). For instance, Isaac Newton’s first law of motion says an undisturbed object will continue in motion in a straight line. Some previous physicists suggested that such an object will slow down and tend to travel in a circle. This empty world differs from the Newtonian empty world because different counterfactual statements are true of it.