When we represent to ourselves, abstractedly, the unlimmitted number of chances that may be attributed to a blind movement, the imagination, unable to conceive, is left to guess how an infinite number of atoms, endowed with a property of uniting themselves, under an infinite diversity of movements, could compose the heavenly bodies; but, as long before that period, when such an accidental throw would become probable; these same atoms might have formed an innumerable multitude of partial combinations; if one of these combinations had been incompatible with the harmony and composition of a world, that world could not have been formed. The same considerations may be applied to animated beings: chance might have produced men susceptible of life, and the transmission of it, long before chance gave them all the faculties which they enjoy; and if they had been formed with only four senses, they could not have acquired a fifth; for the same reason that we do not see a new one spring up. Besides, the chance which might have produced living beings, must have always preceded the chance which afforded those beings every thing necessary for their subsistence and preservation. It may indeed be supposed, that atoms assembled in a manner incompatible with the disposition of the universe, have been separated by the continuation of the motion introduced into the immensity of space; but this continual motion, sufficient to sever that which it has joined, would it not have destroyed that harmony which has been the result of one of the fortuitous chances to which the formation of the world has been attributed? Will some object, that all the parts of matter, once united in the masses and proportions which constitute the heavenly bodies, have been maintained by the impression of a predominant force at the same time invariable? But how is it possible to reconcile the existence and dominion of such a force with that continual motion, which was requisite for the composition of the universe?