If it be demanded, How can we figure to ourselves, that matter by its own peculiar energy can produce all the effects we witness? I shall reply, that if by matter it is obstinately determined to understand nothing but a dead, inert mass, destitute of every property, incapable of moving itself, we shall no longer have a single idea of matter; we shall no longer be able to account for any thing. As soon, however, as it exists, it must have properties; as soon as it has properties, without which it could not exist, it must act by virtue of those properties; since it is only by its action we can have a knowledge of its existence, be conscious of its properties. It is evident that if by matter be understood that which it is not, or if its existence be denied, those phenomena which strike our visual organs cannot be attributed to it. But if by nature be understood (that which she really is), an heap of existing matter, possessing various properties, we shall be obliged to acknowledge that nature must be competent to move herself; by the diversity of her motion, must have the capability, independent of foreign aid, to produce the effects we behold; we shall find that nothing can be made from nothing; that nothing is made by chance; that the mode of action of every particle of matter, however minute, is necessarily determined by its own peculiar, or by its individual properties. We have elsewhere said, that that which cannot be annihilated--that which in its nature is indestructible--cannot have been inchoate, cannot have had a beginning to its existence, but exists necessarily from all eternity; contains within itself a sufficient cause for its own peculiar existence. It becomes then perfectly useless to seek out of nature a cause for her action which is in some respects known to us; with which indefatigable research may, judging of the future by the past, render us more familiar. As we know some of the general properties of matter; as we can discover some of its qualities, wherefore should we seek its motion in an unintelligible cause, of which we are not in a condition to become acquainted with any one of its properties? Can we conceive that immateriality could ever draw matter from its own source? Impossible; it is not within the grasp of human intellect. If creation is an eduction from nothing, there must have been a time when matter had not existence; there must consequently be a time when it will cease to be: this latter is acknowledged by many theologians themselves to be impossible. Do those who are continually talking of this mysterious act of omnipotence, by which a mass of matter has been, all at once, substituted to nothing, perfectly understand what they tell us? Is there a man on earth who conceives that a being devoid of extent can exist, become the cause of the existence of beings who have extent--act upon matter--draw it from his own peculiar essence--set it in motion? In truth, the more we