This irresistible power, this universal necessity, this general energy, then, is only a consequence of the nature of things; by virtue of which every thing acts, without intermission, after constant and immutable laws: these laws not varying more for the whole than for the beings of which it is composed. Nature is an active living whole, to which all its parts necessarily concur; of which, without their own knowledge, they maintain the activity, the life, and the existence. Nature acts and exists necessarily: all that she contains, necessarily conspires to perpetuate her active existence. This is the decided opinion of PLATO, when he says, "_matter and necessity are the same thing; this necessity is the mother of the world._" In point of fact, we cannot go beyond this aphorism, MATTER ACTS, BECAUSE IT EXISTS; AND EXISTS, TO ACT. If it be enquired how, or for why, matter exists? We answer, we know not: but reasoning by analogy, of what we do not know by that which we do, we should be of opinion it exists necessarily, or because it contains within itself a sufficient reason for its existence. In supposing it to be created or produced by a being distinguished from it, or less known than itself, (which it may be, for any thing we know to the contrary,) we must still admit, that this being is necessary, and includes a sufficient reason for his own existence. We have not then removed any of the difficulty, we have not thrown a clearer light upon the subject, we have not advanced a single step; we have simply laid aside a being, of which we know some few of the properties, but of which we are still extremely ignorant, to have recourse to a power, of which it is utterly impossible we can, as long as we are men, form any distinct idea; of which, notwithstanding it may be a truth, we cannot, by any means we possess, demonstrate the existence. As, therefore, these must be at best but speculative points of belief, which each individual, by reason of its obscurity, may contemplate with different optics, under various aspects, they surely ought to be left free for each to judge after his own fashion: the Hindoo can have no just cause of enmity against the Christian for his faith: this has no moral right to question the Mussulman upon his; the numerous sects of each of the various persuasions spread over the face of the earth, ought to make it a creed to look with an eye of complacency on the deviation of the others; and rest upon that great moral axiom, which is strictly conformable to Nature, which contains the whole of man's happiness--"_Do not unto another, that which do you not wish another should do unto you_;" for it is evident, according to their own doctrines, out of all the variety of systems, one only can be right.