If she had her speculations concerning the beneficence of Deity would
have been less orthodox, mayhap, but decidedly more rational. The wisdom
of this pious mouse is very similar to that of the Theologian who knew
not how sufficiently to admire God's goodness in causing large rivers
almost always to flow in the neighbourhood of large towns.

To jump at conclusions on no other authority than their own ignorant
assumptions, and to Deify errors on no other authority than their own
heated imaginations, has in all ages been the practice of Theologians.
Of that practice they are proud, as was the mouse of our Fabulist.
Clothed in no other panoply than their own conceits; they deem
themselves invulnerable. While uttering the wildest incoherencies their
self-complacency remains undisturbed. They remind one of that ambitious
crow who, thinking more highly of himself than was quite proper,
strutted so proudly about with the peacock's feathers in which he had
bedecked himself.--Like him, they plume themselves upon their own
egregious folly, and like him should get well _plucked_ for their pains.

Let any one patiently examine their much talked of argument from design,
and he will be satisfied that these are no idle charges. That argument
has for its ground-work beggarly assumptions and for its main pillar,
reasoning no less beggarly. Nature must have had a cause, because it
evidently is an effect. The cause of Nature must have been one God;
because two Gods, or two million Gods, could not have agreed to cause
it. That cause must be omnipotent, wise, and good, because all things
are double one against another, and He has left nothing imperfect. Men
make watches, build ships or houses, out of pre-existing metals, wood,
hemp, bricks, mortar, and other materials, therefore God made nature out
of no materials at all. Unassisted nature cannot produce the phenomena
we behold, therefore such phenomena clearly prove there is something