From what has been said, it must rationally be concluded that _order_ is never more than the necessary or uniform connection of causes with their effects; or that series of action which flows from the peculiar properties of beings, so long as they remain in a given state; that _confusion_ is nothing more than the change of this state; that in the universe, all is necessarily in order, because every thing acts and moves according to the various properties of the different beings it contains; that in Nature there cannot be either confusion or real evil, since every thing follows the laws of its natural existence; that there is neither _chance_ nor any thing fortuitous in this Nature, where no effect is produced without a sufficient, without a 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 found himself inadequate to perform; he distinguished them from Nature, gave them an amplification of his own properties, and believed he understood them by thus obscuring ideas, which he never dared either define or analyze. CHAP. VI. _Moral and Physical Distinctions of Man.--His Origin._