no law. Finally, if Nature were God, its will would be independent, its acts unconstrained; but this is not the case; it is, on the contrary, continually subject to constant laws, over which it has no power: it hence follows, that although its means are infinitely diversified and inexhaustible, it acts always in the same manner in the same circumstances, without the power of acting otherwise[1]."
While thus admitting the existence of the Deity, any direct interference in the affairs of the universe is wholly denied to him. His sovereignty is reduced to a mere nominal supremacy, as he is supposed to take no care or thought for the worlds which he authorized or permitted to be created, and can have no sympathy for the creatures which inhabit them. As with La Place, and so many other philosophers of the French school, every thing is ascribed to secondary causes, which are made to usurp the place and attributes of the Divinity. Lamarck's deity, therefore, is the exact counterpart of the god of Epicurus, whose being is allowed seemingly more for the purpose of giving consistency to a theory, or a compliance with generally received opinions, than from any urgent conviction of his reality; and we may justly apply to him what was said of the Grecian philosopher; Re tollit, oratione relinquit Deum.
It has been already mentioned, that Lamarck's attention was early directed to meteorology, and it seems long to have continued to form one of his
- ↑ Anim. sans Vert., vol. i. 322.
