causes, and beings, which this world contains, necessarily act in
the manner in which we see them act, whether we approve or disapprove
of their effects. Earthquakes, volcanoes, inundations, pestilences,
and famines are effects as necessary, or as much in the order of nature,
as the fall of heavy bodies, the courses of rivers, the periodical
motions of the seas, the blowing of the winds, the fruitful rains,
and the favourable effects, for which men praise God, and thank him
for his goodness.

To be astonished that a certain order reigns in the world, is to be
surprised that the same causes constantly produce the same effects.
To be shocked at disorder, is to forget, that when things change, or
are interrupted in their actions, the effects can no longer be the same.
To wonder at the order of nature, is to wonder that any thing can exist;
it is to be surprised at any one's own existence. What is order to
one being, is disorder to another. All wicked beings find that every
thing is in order, when they can with impunity put every thing in
disorder. They find, on the contrary, that every thing is in disorder,
when they are disturbed in the exercise of their wickedness.


45. Upon supposition that God is the author and mover of nature,
there could be no disorder with respect to him. Would not all the
causes, that he should have made, necessarily act according to the
properties, essences, and impulses given them? If God should change
the ordinary course of nature, he would not be immutable. If the
order of the universe, in which man thinks he sees the most convincing
proof of the existence, intelligence, power and goodness of God,
should happen to contradict itself, one might suspect his existence,
or, at least, accuse him of inconstancy, impotence, want of foresight