Deity against mankind, are now well understood to be common effects of natural causes. Order, as we have elsewhere shewn, is only the effects which result to ourselves from a series of motion; there cannot be any disorder relatively to the great whole; in which all that takes place is necessary; in which every thing is determined by laws which nothing can change. The order of nature may be damaged or destroyed relatively to ourselves, but it is never contradicted relatively to herself, since she cannot act otherwise than she does: if we attribute to her the evils we sustain, we are equally obliged to acknowledge we owe to her the good we experience. It in said, that animals furnish a convincing proof of the powerful cause of their existence; that the admirable harmony of their parts, the mutual assistance they lend each other, the regularity with which they fulfill their functions, the preservation of these parts, the conservation of such complicated wholes, announce a workman who unites wisdom with power; in short, whole tracts of anatomy and botany have been copied to prove nothing more than that these things exist, for of the power that produced them there cannot remain a doubt. We shall never learn more from these erudite tracts, save that there exists in nature certain elements with an aptitude to attraction; a disposition to unite, suitable to form wholes, to induce combinations capable of producing very striking effects. To be surprised that the brain, the heart, the arteries, the veins, the eyes, the ears of an animal, act as we see them--that the roots of plants attract juices, or that trees produce fruit, is to be surprised that a tree, a plant, or an animal exists at all. These beings would not exist, or would no longer be that which we know they are, if they ceased to act as they do: this is what happens when they die. If the formation, the combination, the modes of action, variously possessed by these beings, if their conservation for a season, followed by their destruction or dissolution, prove any thing, it is the immutability of those laws which operate in nature: we cannot doubt the power of nature; she produces all the animals we behold, by the combination, of matter, continually in motion; the harmony that subsists between the component parts of these beings, is a consequence of the necessary laws of their nature, and of that which results from their combination. As soon as this accord ceases, the animal is necessarily destroyed: from this we must conclude that every mutation in nature is necessary; is only a consequence of its laws; that it could not be otherwise than it is, under the circumstances in which it is placed.