courage; nevertheless, it is sometimes seen that it communicates those qualities to men, who are supposed to be in themselves entirely devoid of them. It cannot be said Nature is intelligent after the manner of any of the beings she contains; but she can produce intelligent beings by assembling matter suitable to their particular organization, from whose peculiar modes of action will result the faculty called intelligence; who shall be capable of producing certain effects which are the necessary consequence of this property. I therefore repeat, that to have intelligence, designs and views, it is requisite to have ideas; to the production of ideas, organs or senses are necessary: this is what is neither said of Nature nor of the causes he has supposed to preside over her actions. In short experience warrants the assertion, it does more, it proves beyond a doubt, that matter, which is regarded as inert and dead, assumes sensible action, intelligence, and life, when it is combined and organized after particular modes.
From what has been said, it must rationally be concluded that order is never more than the necessary or uniform connection of causes with their effects; or that series of action which flows from the peculiar properties of beings, so long as they remain in a given state; that confusion is nothing more than the change of this state; that in the universe, all is necessarily in order, because every thing acts and moves according to the various properties of the different beings it contains; that in Nature there cannot be either confusion or real evil, since every thing follows the laws of its natural existence; that there is neither chance nor any thing fortuitous in this Nature, where no effect is produced without a sufficient, without a
