The Atheist does not regard “substance” as either essentially intelligent or the reverse. Intelligence is the result of certain conditions of existence. Burnished steel is bright—that is, brightness is the characteristic of a certain condition of existence. Alter the condition, and the characteristic of the condition no longer exists. The only essential of substance is existence. Alter the wording of the Theist’s objection:—Matter is either essentially bright, or essentially non-bright. If matter were essentially bright, brightness should be the essence of all matter; but matter cannot be essentially bright, because some matter is not bright, therefore matter is essentially non-bright; but there is brightness; therefore there must be a cause for this brightness independent of matter—that is, there must be an essentially bright being—i.e. God. Another Theistic proposition is thus stated: “Every effect must have a cause; the first cause universal must be eternal: ergo, the first cause universal must be God.” This is equivalent to saying that “God” is “first cause.” But what is to be understood by cause? Defined in the absolute, the word has no real value. “Cause,” therefore, cannot be eternal. What can be understood by “first cause?” To us the two words convey no meaning greater than would be conveyed by the phrase “round triangle.” Cause and effect are correlative terms—each cause is the effect of some precedent; each effect the cause of its consequent. It is impossible to conceive existence terminated by a primal or initial cause. The “beginning,” as it is phrased, of the universe is not thought out by the Theist, but conceded without thought. To adopt the language of Montaigne; “Men make themselves believe that they believe.” The so-called belief in Creation is nothing more than the prostration of the intellect on the threshold of the unknown. We can only cognise the ever-succeeding phenomena of existence as a line in continuous and eternal evolution. This line has to us no beginning; we trace it back into the misty regions of the past but a little way, and however far we may be able to journey there is still the great beyond. Then what is meant by “universal cause?” Spinoza gives the following definition of cause, as used in its absolute signification: “By cause of itself I understand that, the essence of which involves existence, or that, the nature of which can only be considered as existent.” That is, Spinoza treats “cause” absolute and “existence” as two words having the same meaning. If this mode of defining the word be contested, then it has no meaning other than its relative signification of a means to an end. “Every effect must have a cause.” Every effect implies the plurality of effects, and necessarily that each effect must be finite; but how is it possible from finite effect to logically deduce a universal—i.e., infinite cause?