TWO:This absolute separation of Form and Matter, under their new names of Thought and Extension, once grasped, various principles of Cartesianism will follow from it by logical necessity. First comes the exclusion of final causes from philosophy, or rather from Nature. There was not, as with Epicurus, any anti-theological feeling concerned in their rejection. With Aristotle, against whom Descartes is always protesting, the final cause was not a mark of designing intelligence imposed on Matter from without; it was only a particular aspect of Form, the realisation of what Matter was always striving after by virtue of its inherent potentiality. When Form was conceived only as pure thought, there could be no question of such a process; the most highly organised bodies being only modes of figured extension. The revival of Atomism had, no doubt, a great deal to do with the preference for a mechanical interpretation of life. Aristotle had himself shown with masterly clearness the difference between his view of Nature and that taken by Democritus; thus indicating beforehand the direction in which an alternative to his own teaching might be sought; and Bacon had, in fact, already referred with approval to the example set by Democritus in dealing with teleological enquiries.In the preamble to the new Bill the object of that extended Bill was candidly avowed, namely, that when "a restless and popish faction are designing and endeavouring to renew the rebellion in this kingdom and an invasion from abroad, it might be destructive to the peace and security of the Government." The Septennial Bill was, in fact, intended as a purely temporary measure, and, though originated by party spirit, it was really of great advantage in days when every general election meant a fresh exercise of the influence of the Crown and the Lords.
