Motion can originate only in will. "I believe, then, that a will moves the universe and animates nature."... "How does a will produce a physical and corporeal action? I do not know, but I feel within myself that it does produce it. I will to act, and I act; I wish to move my body, and my body moves; but that an inanimate body in repose should move itself, or should produce motion, is incomprehensible and without example."... "If matter moved shows me will, matter moved according to certain laws shows me intelligence; this is my second article of faith." We see that the universe has a plan, although we do not see to what it tends. I cannot believe that dead matter has produced living and feeling beings, that blind chance has produced intelligent beings, that what does not think has produced what thinks. "Whether matter is eternal or created, whether or not there is a passive principle, it is certain that all is one and proclaims a single intelligence; for I see nothing which is not ordered in the same system, and which does not concur to the same end, namely, the preservation of the whole in the established order. This Being who wills and who can, this Being active in Himself, this Being, whatever he may be, who moves the universe and orders all things, I call God. I attach to this name the ideas of intelligence, power and will, which I have united to form the conception, and that of goodness which is their necessary consequence; but I know no better the Being to whom I have given it; He hides Himself alike from my senses and my understanding; the more I think of it, the more I am confused; I know very certainly that He exists and that He exists by himself; I know that my existence is subordinated to His, and that all things that I know of are in the same case. I perceive God everywhere in His works; I feel Him in myself, I see Him about me; but as soon as I want to contemplate Him in Himself, as soon as I want to seek where He is, what He is, what is His substance, He escapes from me, and my troubled spirit perceives nothing more." Having considered the attributes of God, the Savoyard curate turns to himself. He finds that he can observe and govern other creatures; whence he infers that they may all be made for him. But mankind differs from all other things in nature by being inharmonious, disorderly, and miserable. Man has in himself two distinct principles, one of which lifts him to the study of eternal truth, to the love of justice and moral beauty; the other enslaves him under the rule of the senses, and the passions which are their servants. "No! "cries the curate, "man is not one; I will, and I will not; I feel myself at once enslaved, and free; I see good, I love it, and I do evil; I am active when I listen to reason, passive when my passions carry me away; my worst torture, when I fail, is to feel that I could have resisted."