87. As we have established above, a perfect harmony between the two natural kingdoms—the one of efficient causes, the other of final causes—so it behooves us to notice here also a still further harmony between the physical kingdom of nature and the moral kingdom of grace—that is to say, between God considered as the architect of the machine of the universe, and God considered as monarch of the divine City of Spirits. 88. This harmony makes all things conduce to grace by natural methods. This globe, for example, must be destroyed and repaired by natural means, at such seasons as the government of spirits may require, for the chastisement of some and the recompense of others. 89. We may say, furthermore, that God as architect contains entirely God as legislator, and that accordingly sins must carry their punishment with them in the order of nature, by virtue even of the mechanical structure of things, and that good deeds in like manner will bring their recompense, through their connection with bodies, although this cannot, and ought not always to, take place on the spot. 90. Finally, under this perfect government, there will be no good deed without its recompense, and no evil deed without its punishment, and all must redound to the advantage of the good—that is to say, of those who are not malcontents—in this great commonwealth, who confide in Providence after having done their duty, and who worthily love and imitate the Author of all good, pleasing themselves with the contemplation of his perfections, following the nature of pure and genuine Love, which makes us blest in the happiness of the loved. In this spirit, the wise and good labor for that which appears to be conformed to the divine will, presumptive or antecedent, contented the while with all that God brings to pass by his secret will, consequent and decisive,—knowing that if we were sufficiently acquainted with the order of the universe we should find that it surpasses all the wishes of the wisest, and that it could not be made better than it is, not only for all in general, but for ourselves in particular, if we are attached, as is fitting, to the Author of All, not only as the architect and efficient cause of our being, but also as our master and the final cause, who should be the whole aim of our volition, and who alone can make us blest. Footnote 3: _Primitifs._ Footnote 4: i. e., Accidental causes. Footnote 5: _Unique._ A CRITICISM OF PHILOSOPHICAL SYSTEMS. [Translated from the German of J. G. FICHTE, by A. E. KROEGER.]