Hence, when we witness a change _in the world of matter_, we are authorized to apply the maxim we have derived in the manner above explained. We have really no idea of an efficient cause, except that which we have derived from the phenomena of action. Hence, if we would not suffer ourselves to be imposed upon by words without meaning, when we see any change or effect in the material world, we should conclude that it proceeds from an action of spirit. When we see the same consequent, we should infer the existence of the same antecedent; and not suffer our minds to be confused and misled by the manifold ambiguities of language, as well as by the innumerable illusions of the fancy. Wherever we see a change in matter, we should infer an act by which it is produced; and thus, through all the changes and modifications of the material universe, we shall behold the sublime manifestations of an ever-present and all-pervading agency of spirit. By a similar process, we are made acquainted with the existence of an intelligent and designing First Cause. We learn the connection between the adaptation of means to an end, and the operations of a designing mind, by reflecting on what passes within ourselves when we plan and execute a work of skill and contrivance. And, as we are so made as to rely with implicit confidence on the uniformity of nature's sequences; so, without further experience or induction, it is impossible for us to conceive of any contrivance whatever, without conceiving of it as proceeding from the hand of a contriver. Thus, we necessarily rise from the innumerable and wonderful contrivances in nature, to a belief in the existence of an intelligent and designing mind. In like manner may we establish the other attributes of God. But to return to our maxim. We can only infer, from a change or modification in matter, the existence of an act by which it is produced. The former is the only idea we have of an effect; the latter is the only idea we have of an efficient cause. Hence, in reasoning from effect to cause, we can only reason from a change or modification in matter, or in that what is passive, to the act of some active power. This lays a sufficient foundation on which to rest the proof of the existence of God, as well as the existence of other minds.