substantial cause; where all causes act necessarily according to fixed and certain laws, which are themselves dependant on the essential properties of these causes or beings, as well as on the combination, which constitutes either their transitory or permanent state; that intelligence is a mode of acting, a method of existence natural to some particular beings; that if this intelligence should be attributed to Nature, it would then be nothing more than the faculty of conserving herself in active existence by necessary means. In refusing to Nature the intelligence he himself enjoys — in rejecting the intelligent cause which is supposed to be the contriver of this Nature, or the principle of that order he discovers in her course, nothing is given to chance, nothing to a blind cause, nothing to a power which is indistinguishable; but every thing he beholds is attributed to real, to known causes; or to those which by analogy are easy of comprehension. All that exists is acknowledged to be a consequence of the inherent properties of eternal matter, which by contact, by blending, by combination, by change of form, produces order and confusion; with all those varieties which assail his sight, it is himself who is blind, when he imagines blind causes: — man only manifested his ignorance of the powers of motion, of the laws of Nature, when he attributed, any of its effects to chance. He did not shew a more enlightened feeling when he ascribed them to an intelligence, the idea of which he borrowed from himself, but which is never in conformity with the effects which he attributes to its intervention — he only imagined words to supply the place of things — he made Jupiter, Saturn, Juno, and a thousand others, operate that which he
