Therefore, also, we know something concerning that Cause,--very little, perhaps, in comparison with what we cannot know,--but still something very substantial. We know that such a Cause exists. We know that it must possess every excellence which we discover in Nature,--all that she has, and more; since what she derives from it, the Cause of Nature has of itself. In it must be all power, for except as flowing from it there is no power possible. Finally, as a capable Cause of law and order in Nature, and of Intellect and Will in man, the First Cause must be supereminently endowed with Understanding, and Freedom in the exercise of its might,--or it would be inferior to its own works. Since there must have been something from eternity, [says Bolingbroke][321] because there is something now, the eternal Being must be an intelligent Being, because there is intelligence now; for no man will venture to assert that non-entity can produce entity, or non-intelligence, intelligence. And such a Being must exist necessarily, whether things have been always as they are, or whether they have been made in time: because it is no more easy to conceive an infinite than a finite progression of effects without a cause. It is therefore not easy to understand how we can avoid the conclusion of the distinguished men of Science whom we have heard declare that they assume "as absolutely self-evident" the existence of a Deity who is the Creator and Upholder of all things. It will probably be answered that this is mere Anthropomorphism; which formidable term appears by many to be considered sufficient to close the whole question, and to rule the idea of a personal God out of court. Did not Voltaire remark that if in the beginning God made man to His own image and likeness, man has well repaid Him ever since? And what can be more conclusive than that?