 For all of its apparent problems, one of the reasons that it is important to remark upon Cavendish’s view on our inability to conceive of God is to highlight that even though she thinks that the organized behavior of bodies is due to intelligence, she does not subscribe to any version of a theory of intelligent design. There is a difference between the thesis that the orderly behavior of bodies is due to the intelligence and perceptual capacities of the bodies themselves and the thesis that it is due to the intelligence of a designer. Cavendish might add that either thesis has to posit the existence of intelligent and perceptive matter. If God had created matter that was not equipped with the resources to detect the matter around it and act in ways that are coordinated, chaos would ensue almost immediately. Cavendish is forced to admit that if matter is intelligent and perceptive, there is no further explanation as to why it is intelligent and perceptive, or at least not one that can be known by natural reason. Intelligence and perceptive matter just is. It is something that has always existed (Cavendish 1664, 14, 462) and it has the resources within itself to bring about all the things that we observe it to bring about on a daily basis. She would side with Hume on the question of whether or not it is more likely that the only beings that exist with such resources are immaterial: