the notion of substance figures more conspicuously than that of cause; and this notion of substance, altogether predominating, constitutes Spinosism." (Hist. de la Phil tom. 1. p. 466.) The predominance of the notion of substance and attribute, over that of cause and effect, which Cousin here pronounces the vice of Spinosa's system, is indeed the vice of every system which contains the dogma of the necessary determination of will. The first consequence is pantheism; the second, atheism. I will endeavour to explain. When self -determination is denied to will, and it is resolved into mere desire, necessitated in all its acts from its pre-constituted correlation with objects, then will really ceases to be a cause. It becomes an instrument of antecedent power, but is no power in itself, creative or productive. The reasoning employed in reference to the human will, applies in all its force to the divine will, as has been already abundantly shown. The divine will therefore ceases to be a cause, and becomes a mere instrument of antecedent power. This antecedent power is the infinite and necessary wisdom; but infinite and necessary wisdom is eternal and unchangeable; what it is now, it always was; what tendencies or energies it has now, it always had; and therefore, whatever volitions it now necessarily produces, it always necessarily produced. If we conceive a volition to have been, in one direction, the immediate and necessary antecedent of creation; and, in another, the immediate and necessary sequent of infinite, and eternal, and necessary wisdom; then this volition must have always existed, and consequently, creation, as the necessary effect of this volition, must have always existed. The eternal and infinite wisdom thus becomes the substance, because this is existence in itself, no antecedent being conceivable; and creation, consisting of man and nature, imperfect and finite, participating only of existence, and not being existence in themselves, are not substances, but phenomena. But what is the relation of the phenomena to the substance? Not that of effect to cause;--this relation slides entirely out of view, the moment will ceases to be a cause. It is the relation simply of phenomena to being, considered as the necessary and inseparable manifestations of being; the relation of attributes to substance, considered as the necessary and inseparable properties of substance. We cannot conceive of substance without attributes or phenomena, nor of attributes or phenomena without substance; they are, therefore, co-eternal in this relation. Who then is God? Substance and its attributes; being and its phenomena. In other words, the universe, as made up of substance and attributes, is God. This is Spinosism; this is pantheism; and it is the first and legitimate consequence of a necessitated will.